Carrie Judd Montgomery 2012 J. Roswell Flower Chi Alpha Volume 32 German District Mary Craig Juan L. Lugo Statement of Fundamental Truths Contributing to the FPHC 4 endowment

You may wish to consider making a financial contribution to the Flower Pentecostal Heritage Center endowment to help ensure the long-term future of this ministry of remembrance. You can give needed support for the Flower Pentecostal Heritage Center by making a gift of cash or property or simply by including the following words in your will:

I give, devise, and bequeath to the Assemblies of God Foun- dation, 1445 N. Boonville Ave., Springfield, MO 65802 (insert amount being given here) to be used to support the ministry of the Flower Pentecostal Heritage Center.

Bequests are free of estate tax, and can substantially Supporting the Wayne Warner reduce the amount of your assets claimed by the govern- 3 Research Fellowship ment. A bequest can be a specific dollar amount, a specific piece of property, a percentage of an estate, or all or part of the residue of an estate. You can also name the Flower Wayne Warner, former director of Pentecostal Heritage Center as a contingency beneficiary the Flower Pentecostal Heritage Center in the event someone named in your will is no longer liv- (1980-2005), is a familiar name across ing. It is recommended that an attorney help in drafting or the Assemblies of God. Under his lead- amending a will. ership, the Center became a leading Christian archives and developed one of the largest and most accessible collections of Pen- tecostal historical materials in the world. He was the Please contact me if you would like to dis- founding editor of Assemblies of God Heritage and cuss how you can help us to preserve and share has authored or compiled eleven books and count- our Pentecostal heritage with future generations. less articles. In October 2006, the leadership of the Assemblies Thank you for your dedication to God and to the of God established the Wayne Warner Research Fel- Assemblies of God! lowship, an endowed program designed to encourage faculty, independent researchers, and students to use and publish from the Center’s rich holdings. The pro- gram will award research and travel grants to a lim- Darrin J. Rodgers, M.A., J.D. ited number of researchers each year whose research email: [email protected] concerning Assemblies of God history is likely to be published and to benefit our Fellowship. Have you been encouraged by Wayne’s writings or friendship? Do you appreciate our Assemblies of God heritage? By making a financial contribution to the Flower Pentecostal Heritage Center Warner Fellowship, you will honor Wayne’s significant 1445 N. Boonville Ave. contribution to the preservation and understanding of Springfield, MO 65802 USA Assemblies of God history, and you will encourage phone: (417) 862-2781 (877) 840-5200 (toll free) scholarship in the field of Pentecostal history. • web: www.iFPHC.org Published annually by The Flower Pentecostal Heritage Center 1445 N. Boonville Ave. Springfield, MO 65802-1894 USA Phone: 417-862-1447, ext. 4400 Fax: 417-862-6203 Toll Free: 877-840-5200 Email: [email protected] Website: www.iFPHC.org

ISSN 0896-4395

2012 Vol. 32 PUBLISHED BY THE FLOWER PENTECOSTAL HERITAGE CENTER Darrin J. Rodgers EDITOR AND DIRECTOR 4 Carrie Judd Montgomery This prominent evangelist had a passion for healing and the Joyce E. Lee fullness of the Spirit. ARCHIVIST BY JENNIFER A. MISKOV

Glenn W. Gohr REFERENCE ARCHIVIST AND COPY EDITOR

William J. Molenaar 14 J. Roswell Flower: Pentecostal SPECIAL PROJECTS COORDINATOR Servant and Statesman A heartwarming account of an Assemblies of God founder Sharon L. Rasnake and leader. ADMINISTRATIVE COORDINATOR BY DAVID RINGER Joshua D. Thomassen HERITAGE DESIGNER 24 The German District: Ninety Years Wayne E. Warner FOUNDING EDITOR and Counting German-Americans have contributed significantly to the Price: $8.00 development of the Assemblies of God. BY TIM SPRECHER AND JOSHUA ZIEFLE Heritage is indexed in the ATLA Religion Database, published by the American Theological Library 32 Juan L. Lugo’s Legacy: Puerto Association, 250 S. Wacker Dr., Rican Pentecostalism 16th Flr., Chicago, IL 60606 A large segment of Spanish-speaking Pentecostalism traces E-mail: [email protected] its roots to this pioneer. Web: www.atla.com BY BENJAMÍN ALICEA-LUGO ATLA Religion Database (RDB) is available on CD-ROM and US MARC format directly from ATLA, as well 42 Chi Alpha: Reconciling Students as online through five aggregators: to Christ OCLC’s FirstSearch, EBSCO This ministry has been making disciples on college campuses Information Services, SilverPlatter, for almost 60 years. Ovid Technologies, and Cambridge BY SARAH MALCOLM Scientific Abstracts. Microfilm of Heritage is available from Theological Research Exchange Network (TREN), P.O. Box 30183, 5420 N. E. Glisan, 52 An Under-Sung Heroine: Mary Craig, Portland, OR 97294-3183. Heritage Founder of Bethany University on CD is available from the Flower The neglected story of an inspiring female educator and Pentecostal Heritage Center. gospel worker. BY ABRAHAM RUELAS © Copyright 2012 by Gospel Publishing House, 1445 N. Boonville Ave., Springfield, MO 65802-1894 60 The Historical Development of the Statement of Fundamental Truths POSTMASTER: Send address An historical overview of the “basis of fellowship” of the change to Heritage, 1445 N. Boonville Assemblies of God. Ave., Springfield, MO 65802-1894 BY GLENN W. GOHR

2 From the Editor 67 Resources 73 Acquisitions

Front cover: Carrie Judd Montgomery, 1910. From the Editor: The Future of Pentecostalism

By Darrin J. Rodgers

Will the Pentecostal movement follow “the path of gradual Today’s Pentecostals would do surrender to carnal forces” like most Christian renewal move- well to do some soul-searching and ments before it?1 This question, posed in 1953 by former General to ask questions like those posed by Superintendent W. T. Gaston, remains strikingly relevant. Gaston and Gee. Spiritual vigilance — recogniz- According to Gaston, history’s cerned those who promoted a “pros- ing all of life as a great spiritual bat- “tragic lesson” is that a church’s perity gospel,” his observations have tle — is woven throughout the fabric solid foundation does not prevent a broader application. Throughout of our Pentecostal heritage. As you corruption from “fleshly elements history, churches have demonstrated read the sacred stories of Assemblies within.” He offered this warning at a tendency to spiritually stray. There of God pioneers on the following a time when certain media-savvy has always been a need for voices pages, I hope you will be inspired Pentecostal healing evangelists had to prophetically call believers to be by their faithfulness. They sacrificed been exposed for their ungodly life- faithful. greatly, accomplishing so much with styles, but who continued to promote Another such voice was British so little. themselves and their unbiblical mes- Assemblies of God leader Donald I pray that our Pentecostal pri- sage that God guarantees financial Gee. In 1942, he asked this ques- ority remains on the spiritual life prosperity to believers. tion: “Is our modern revival deep — which is lived out in both purity Gaston suggested, “If we are to enough?”2 of heart and power for witness. If have a future that is better or even Like Gaston, Gee was concerned younger Pentecostals heed this les- comparable and worthy of our past, for the future of the Pentecostal son from older Pentecostals, the we will need to learn over again church. He wrote, “Everywhere I future of the church will be in good some of the lessons of yesterday.” go I find indications of shallowness. hands. One of the important lessons to The modern revival is very bright rediscover, he wrote, was the impor- and happy, but I fear it is also very tance of promoting “pure, undefiled” shallow, and I am deeply concerned Darrin J. Rodgers, M.A., J.D., is religion. about that because I do not believe director of the Flower Pentecostal Heritage Center and editor of He recalled the “utter disregard that which satisfies the heart of God Heritage magazine. for poverty or wealth or station in is shallow.” life” that he witnessed in the early While Gee praised the positive NOTES Pentecostal movement: “Completely aspects of the Pentecostal movement satisfied without the world’s glit- of his day, he also challenged readers 1W. T. Gaston, “Guarding our Priceless tering tinsel, and content to be the to not be satisfied with a superficial Heritage,” Pentecostal Evangel, August objects of its scornful hatred, those faith. Instead, he admonished believ- 16, 1953, 3-4, 11. Gaston served as general rugged pioneers had something that ers to seek a “revival of repentance” superintendent from 1925 to 1929. 2Donald Gee, “Is Our Modern Revival Deep made them attractive and convinc- — which includes a sense of broken- Enough? Spiritual Shallowness Due to Lack ing.” ness over sin and a full commitment of Repentance,” Pentecostal Evangel, August 8, 1942, 2-3. While Gaston’s writing con- to Christ and His mission.

2 AG HERITAGE 2012 Donation of Patterson Papers Spurs Cooperation

The 2011 edition of Assemblies of cation and historical archives.” God Heritage announced the donation Mary P. Patterson’s vision of coop- of the personal papers of Bishop J. O. eration has been coming to fruition in Patterson, Sr. to the Flower Pentecostal amazing ways. Heritage Center. Patterson served as On March 9, 2011, Patterson and Mother Mary P. Patterson and Presiding Bishop of the Church of God FPHC Director Darrin Rodgers led a Evangel University professor in Christ (COGIC) from 1968 to 1989. tour of COGIC holy sites in Lexington, Martin Mittelstadt, visiting the historic Saints Academy, Lexington, His widow, Mother Mary P. Patterson, Mississippi and Memphis, Tennessee. Mississippi. stated, “I want to send a signal that our Three scholars of COGIC history two churches [the Church of God in accompanied the group and offered of the Society for Pentecostal Studies. commentary at each site: Le Moyne- Guests saw St. Paul Church of God in Owen College history professor Elton Christ (the birthplace of the COGIC), H. Weaver, III; Boston University Asia Baptist Church, Saints Industrial Sociology of Religion professor Anjulet and Literary School, the jail cell where Tucker; and Sweet Canaan COGIC Bishop C. H. Mason was imprisoned Sign on St. Paul Church of God in (Lexington, Mississippi) pastor Percy in 1918 for allegedly preaching against Christ, Lexington, Mississippi, the birthplace of the COGIC. Washington. the war, and other sites in Lexington, About 30 Pentecostal scholars par- in addition to Mason Temple — the Christ and the Assemblies of God] can ticipated in the day-long tour, held in historic COGIC headquarters church in and should cooperate in areas like edu- conjunction with the annual meeting Memphis. Patterson Symposium Slated for Springfield, Missouri

In honor of the centenary of Bishop J. vice at the Assemblies of God National O. Patterson, Sr.’s birth (July 21, 1912), Office on September 18. Details will be two events are scheduled: a community- forthcoming. wide reception at 6:30 p.m. on July 19 The Bishop J. O. Patterson, Sr. at the Tower Center in Memphis in con- Collection is an important part of junction with the Memphis Convention the expanding collection of African- Mural depicting the arrest of Bishop Mason. Located in the Holmes and Visitors Bureau; and a Patterson American Pentecostal treasures at the County Courthouse, Lexington, symposium in Springfield, Missouri, Flower Pentecostal Heritage Center. Mississippi, where Mason was on September 16-18. The symposium These historical materials provide the imprisoned. begins with a community worship ser- basis for ongoing research and reflec- vice at Evangel University on Sunday tion about our shared Pentecostal heri- to Mother Patterson, the events in evening, September 16. Lectures are tage and are attracting increasing num- Memphis and Springfield will pro- scheduled on September 17 at Central bers of students and researchers to vide “an opportunity for the ‘common Bible College and the Assemblies of Springfield. people’ — not just leaders — from the God Theological Seminary. The Bishop Bishop J. O. Patterson, Sr. often churches to rub shoulders and to get to J. O. Patterson, Sr. Collection will be quoted Mark 12:37: “And the common know each other.” The public is invited dedicated in the morning chapel ser- people heard Him gladly.” According to attend both celebrations.

Read about the acquisition of ten exciting collections on page 73.

2012 AG HERITAGE 3 Carrie Judd Montgomery, 1885. Carrie Judd Montgomery: A Passion for Healing and the Fullness of the Spirit

By Jennifer A. Miskov

Carrie Judd Montgomery (1858-1946), one of the most influential people of the Divine Healing movement of the 19th century, played a significant role in bridging the gap between evangelicals and Pentecostals in the early 20th century. The catalyst for Carrie’s public ministry was her own healing in 1879. In 1880, Carrie released The Prayer of Faith, which included her testimony and encouraged others to believe for healing. Feeling called to encourage people to seek holiness and healing, Carrie also started a periodical, Triumphs of Faith, which spanned the development of both the healing and early Pentecostal movements. Her literature acted as an important vehicle for spreading revival fires around the world and for giving voice to female revivalists.

Carrie also started some of the country’s earliest “healing Carrie grew up attending the local Episcopal Church. During homes” — ministries where the sick could stay for periods of her childhood, she witnessed significant challenges, tension, time to learn about and pray for healing. This spiritual entre- loss and healing.2 Carrie’s older sister Emma died at the age of preneur further initiated healing and revival camp meetings, twenty. Following this tragedy, Carrie began to seriously pon- orphanages, missionary training schools, a home for elder der eternal things.3 minorities, and many other ministries. After her own 1908 Several years later, Carrie’s younger brother was critical- experience of Spirit baptism and through her expansive min- ly injured from a severe fall. Carrie decided that she would istry networks within the holiness and divine healing move- go alone to her room to pray for her brother, Eddie. She later ments, Carrie influenced many significant leaders to seek and assured her mother that Eddie would get well. Indeed, he experience their own Pentecostal Spirit baptism. recovered shortly afterward.4 While Carrie grew up in the Episcopal Church, was a part As a teenager, Carrie was confirmed by Episcopal Bishop of the formation of the Christian and Missionary Alliance, Arthur Cleveland Coxe, whom she said “instructed us to swift- became an honorary member of the Salvation Army, and joined ly obey the voice of the Spirit,” a theme that would become the Assemblies of God in its earliest stages, her love for the significant throughout Carrie’s life.5 Carrie loved poetry and unity of the broader Church superseded any denominational writing. When she was only 15 years old, she wrote a poem barriers. Carrie’s legacy and passion for healing and for full- that was published in the Buffalo Courier.6 During her teenage ness of the Spirit is sure to inspire a deeper hunger for more of years, Carrie moved with her eldest brother to Dansville, New God’s presence.1 York, where she gained valuable experience working for the editor of a health magazine. While there, she became ill and PART 1: DIVINE HEALING YEARS was encouraged to return home.7 This turn of events disappointed Carrie at first, as she want- Growing Up ed to stay in Dansville. However, she received a letter from her On April 8, 1858, in Buffalo, New York, Carrie Frances mother asking her to return home. Carrie’s father was ill with Judd, the fourth of eight children, was born to Orvan Kellog pneumonia and her sister, Jennie, had contracted whooping Judd (1815-1890) and Emily (Sweetland) Judd (1822-1910). cough. Her mother needed help in this stressful time. Carrie’s

2012 AG HERITAGE 5 mother earnestly prayed for both to be to Christ not only the bad things, but suffering.”20 Her days in bed grew into healed. In the end, Carrie’s father sur- also the good things in her life, such as months, and then years. A small pil- vived his struggle with pneumonia, but her talent for writing. Carrie was beside low under her head felt “like a block Jennie died.8 herself. She felt that she could give up of stone.”21 For over eleven months she Carrie had to deal with the realities everything except that one thing — writ- could not even sit up on her own. The of suffering yet again; losing a second ing — that gave her so much joy. She pain Carrie claimed to experience dur- sister likely shook her faith. Her parents, told God, “I am going to hold it [her ing these years was excruciating. She feeling protective after losing two of talent for writing] tight in my clasped later described herself in the following their children, decided that Carrie was hands, but if Thou MUST have it, tear terms: too frail to continue going to school that my hands apart.”13 And that is exactly year. Carrie decided to move to Linden, what happened — Carrie witnessed I was emaciated to a shadow, a small town near Buffalo, to keep house her precious goal of becoming a writer and my largest veins looked like and cook for her brother.9 ripped from her hands. mere threads. Nothing could During Carrie’s time there, she keep me warm, and the chill of started a Sunday school for the neigh- The Fall death seemed upon me. A great borhood children. After living there Not too long after her conversation part of the time I lay gasping for about a year, she returned home to with God, Carrie’s life took a sharp turn. faintly for breath, and I suffered Buffalo and resumed her studies. Carrie One cold winter morning in 1876 as she excruciatingly. Even the weight was the eldest sibling living at home and was on her way to school, she slipped of my arms and limbs seemed to helped her mother to run the household. and twisted awkwardly before falling be almost unendurable, and this Carrie also began to teach a Sunday hard on the icy ground. Her books flew terrible strain was constant. My school class and “soon became deeply everywhere and, at that very moment, pulse could scarcely be found, and attached to the dear little girls” who had her hopes and dreams of writing and I was not expected to live from one also become devoted to her.10 becoming a teacher were shattered.14 day to the next.22 The Holiness movement, with its No one else was around to help the encouragement toward full surrender to 17-year-old up, so she sat there stunned. Carrie’s body wasted away, and she Christ, made a deep impact upon young Finally mustering up enough strength in weighed only 85 pounds.23 After already Carrie. She peered into the depths of her the midst of the pain and the cold, she having lost two of her sisters, the out- own soul and earnestly sought to yield continued to school. Those who saw look for Carrie’s health and life looked everything in her life to God. Carrie her that day noticed how pale she was.15 grim and “her death was expected thought that “full surrender” to Christ When she returned home, her health daily.”24 Carrie’s mother even allowed meant that she had to abandon all of her began to rapidly deteriorate. Without a few close friends in to say their final talents – including writing. She resisted much help from the doctors, she had to good-byes to her.25 and said, “No, it is good and I do not give up her schooling again. She was have to give it up.”11 confined to bed with a condition of Carrie’s Healing Carrie heard an inner voice respond the nerves called “hyperesthesia of the A glimmer of hope came February to her heartfelt cry. This voice, which spine, hips, knees and ankles.”16 20, 1879, when Carrie’s father read an she believed to be God, asked, “Do Doctors examined Carrie but article in the Buffalo Daily Courier about you know what you are asking? Do you could not do anything to help her.17 a “colored woman” from Connecticut know that the cross means crucifixion, Furthermore, at the time of Carrie’s sick- who had a great ministry of healing.26 helplessness and agony? … Are you ness, prayer for healing was not popular Sarah Ann Freeman Mix (1832-1884), ready for the cross in order to be drawn and testimonies of healing were rare.18 more often referred to as Mrs. Edward nearer to Me?” Carrie was hungry for Even though it was a grave illness, Mix, was healed of tuberculosis in 1877 more of God, but she paused hesitantly Carrie believed that she heard from God when healing evangelist Ethan Otis when confronted by that “awful vision” with a “little prophetic hint of things to Allen (1813-1902) prayed for her.27 of self-sacrifice that was required for come” that she still had an “active mis- Carrie asked her sister to send a letter closeness to God. She responded that sion” to complete.19 requesting prayer.28 To their surprise, the she would “give up everything in my As time went on, Carrie’s condition Judd family received a quick response life that does not please Thee.”12 continued to deteriorate. She recalled from Mix.29 But giving up only her sins was not that “the trouble extended to all the Carrie immediately followed the enough. Carrie recalled God’s gentle large joints” and she “could not be instructions on the letter to get rid of all answer — He wanted her to surrender touched, even by herself without great medicines and to trust “wholly into the

6 AG HERITAGE 2012 next few days, her skin color went from atonement. This would later become one a “yellow, dead look” to one “pink and of her most significant theological con- full of life.”34 She also began to regain tributions for both the Divine Healing her speech and her appetite. By April, and Pentecostal movements.39 She also she was well enough to walk up and started a periodical, Triumphs of Faith, down the stairs and go outside.35 Less in January 1881, which she continued to than six months after the prayer for heal- edit until her death. Triumphs of Faith ing, Carrie returned to lead her Sunday became one of the significant vehicles school class.36 that spread healing and Pentecostal themes throughout the world. Carrie’s Ministry Blooms During the year following Carrie’s Healing Homes healing, she received numerous inqui- In June 1880, Carrie opened up a ries about her experience, and doors room in her house for the purpose of opened for ministry. This set the trajec- teaching and praying for divine heal- tory for Carrie’s ministry for the rest of ing. This sacred space, which she called her life. Her writing began to flourish, Faith Sanctuary, later gave birth to her she initiated some of the earliest heal- first healing home in April 1882 called ing homes in the country, and she also Faith Rest Cottage which had the same Front cover of one of Carrie Judd began her speaking ministry. purpose. This home was operated by Montgomery’s Triumphs of Faith faith. In other words, Carrie trusted in periodical. Writing the Lord to meet all of her financial Because she couldn’t keep up with needs, and the home was run through care of the Almighty.”30 Central to the the hundreds of letters sent to her in donations. Carrie moved to Oakland, letter was an encouragement to claim regards to her healing account, Carrie California, in 1890, where she continued the promise found in James 5:15 and published The Prayer of Faith (1880). her healing home ministry and estab- to get up and act in faith regardless of This book, one of the early theological lished the Home of Peace in 1893.40 feelings.31 Mix wrote that she would set aside a time on February 26, 1879, when she and others would pray for Carrie’s healing. She asked Carrie and her family to likewise pray at the same time. Even though no one showed up for Mix’s regular prayer meeting that day due to poor weather, she and her hus- band nonetheless prayed for Carrie. Carrie’s family, in their own home, also prayed.32 The two small prayer meet- ings, held in separate locations but unit- ed in aim, yielded remarkable results. During this time of prayer, Carrie remembered entering into a spiritual struggle where she attempted to over- Home of Peace, Oakland, California. come the doubts that clouded her mind. Finally “feeling victory,” Carrie, “with- books on divine healing in the atone- Carrie taught guests who stayed at the out the least fear or hesitation … turned ment, was translated into other languag- Home of Peace how to pray for and over and raised up alone for the first es and dis­tributed throughout Europe.37 receive healing. time in over two years.”33 By 1893, the circulation of her book had After Carrie’s Pentecostal Spirit Aside from her brief improvement grown to about 40,000 copies.38 baptism in 1908, she began to teach and during the summer before, this was Through her literature and ministry, pray for guests to likewise receive their the first time Carrie had put this much Carrie significantly influenced the for- own experiences of Pentecostal fullness. weight on her feet in two years. Over the mation of the doctrine of healing in the The Home of Peace still exists and func-

2012 AG HERITAGE 7 tions as a retreat center and a place of faith homes. Cullis initiated one of the healing. rest and healing for missionaries and first known faith homes in America in other ministers.41 1864, even before he fully believed in or PART 2: THE The Home of Peace was the first understood divine healing.44 PENTECOSTAL YEARS healing home on the West Coast, coming About the same time that Carrie nearly twenty years before Pentecostal opened a healing room and home, Mary Transitions and evangelist John G. Lake’s more famous H. Mossman (1828-1914), among oth- Ministry Endeavors healing rooms in Spokane, Washington.42 ers, also opened a healing home in New While teaching at one of A. B. Furthermore, it was through a man Jersey in 188145 and Charlotte Murray Simpson’s conventions in 1889, Carrie healed in Carrie’s Buffalo healing home and Elizabeth Baxter were a part of met her soon-to-be-husband, George that Lake was first inspired to go into opening up a healing home in conjunc- Simpson Montgomery (1851-1930).50 the healing ministry.43 Throughout the tion with William E. Boardman’s minis- The next year, Carrie married this years, Carrie also empowered many try in May of 1882 in London.46 wealthy Northern Irish businessman who other women to start their own healing relocated her to Oakland, California. On homes. Preaching Thanksgiving Day in 1891 and through Carrie’s healing homes were part of In the year following her healing, George’s connections, the Montgomerys a larger trans-Atlantic movement among Carrie began to share her testimony in also became honorary officers of the radical evangelicals. Faith homes, or churches outside of her denomination. Salvation Army while continuing on healing homes, being funded through She initiated Thursday prayer meetings with their other ministries.51 As a result answers to prayer alone, had some ori- where she taught on the subject of divine of Carrie’s move to the West Coast, she gins in George Müller (1805-1898) healing and prayed for people. Christian became one of the earliest people to who was originally from Prussia but and Missionary Alliance founder A. B. spread divine healing themes to that side later moved to England. Another influ- Simpson encouraged Carrie to share her of the country. testimony, even at times rearranging his In the same year that she opened conferences to add in extra sessions for her Home of Peace (1893), Carrie also her to speak.47 launched the first Cazadero Camp meet-

A Radical Evangelical Because prayer for healing was not commonly practiced during Carrie’s time, the timing of her healing account in 1879 and her early literature acted as a “tipping point” for the national and global expansion of the Divine Healing movement.48 The rapid spread of her healing story contributed to a major shift Front view of the Faith Rest Cottage, run by Carrie Judd within evangelicalism from the belief Montgomery in Buffalo, New York. that God wanted people to patiently endure suffering to a belief that God ence towards healing homes was Johan wanted to heal. Her Prayer of Faith was Christoph Blumhardt (1805-1880), a revolutionary as it was one of the early Lutheran who started his ministry of theological books on divine healing. healing in 1843 in Möttlingen, Germany. Carrie can easily be called the moth- Carrie Judd Montgomery wearing a Dorothea Trudel (1813-1862), signifi- er of healing homes in North America.49 Salvation Army Uniform, 1892. cantly influenced by the prayer of faith Carrie’s pioneering contribution of found in James 5, also contributed to the healing homes is a valuable foundation ing.52 Drawing together people from rise of this ministry as she opened heal- and resource for any involved or inter- various traditions to seek God in the ing homes in Männedorf, Switzerland. ested in a similar healing ministry today. scenery of the Redwoods, these meet- Otto Stockmayer (1838-1917) of Additionally, through her teaching ings were filled with people from the Bern, Switzerland, and Charles Cullis which encouraged the common person Christian and Missionary Alliance, the (1833-1892) of Boston also played an to pray the prayer of faith, Carrie greatly Salvation Army, and other denomina- important role in the development of contributed to the democratization of tions. Teaching in the early years was

8 AG HERITAGE 2012 “Life on Wings: The Possibilities of mainly conducted by people from Holiness backgrounds.53 Pentecost,” by Carrie Judd Montgomery These meetings continued on and off throughout the years and in 1914 developed into a significant Pentecostal camp meet- ing that was attended by many prominent ministers including Smith Wigglesworth. arly this morning as the power of God was upon In addition to her camp meetings, Carrie initiated orphan- Eme, and I was recognizing, as I so often love to ages, a kindergarten, a day school, and various other evangelis- do, the presence of the indwelling Comforter, and tic and philanthropic works. The Montgomerys also dedicated worshipping Him in His temple, with the Father and 54 land to the Salvation Army for causes close to their hearts. the Son, was led out in prayer for different things, but By 1897, their temperance land, “Beulah,” was filled with all at once He said to me, “I want you to recognize many ministries and services for the people in the community.55 definitely that I am filling the temple.” Of course, I They also opened up Beulah Chapel, where Carrie conducted know He always fills it, but this was something a little Sunday services. This small church across from the Home of different and He wanted the recognition that every Peace is still there today.56 The Montgomerys’ land is proof part of spirit, soul and body was pervaded with His that they cared not only about people’s spiritual needs but also presence, and that meant, as He revealed to me His physical ones too. They recognized that if people’s physical meaning, that I should drop even prayer for the time needs were met, they would have an even greater opportunity and be occupied with the presence of His glory, and I to share their faith with those who came.57 said, “Oh, God, the Holy Ghost, Thou art filling Thy In 1897 Carrie became severely ill again, and many people temple,” and immediately, just as though a little vial of united in prayer for her. It was not long after surges of prayer attar of roses had been broken in this room and every and fasting on her behalf by friends from the Salvation Army part of it would soon be filled with the perfume, so the and the Christian and Missionary Alliance that Carrie was presence of His glory, sensibly pervaded every part of healed in 1898.58 After her recovery and in the years leading my being and even love and prayer were lost in wor- up to the birth of Pentecostalism, Carrie kept busy with her ship. Then I thought of the time in the Old Testament when the temple was so filled with God’s glory that various orphanage and ministry endeavours and her Triumphs the priest could not even stand to minister. of Faith periodical. There is, therefore, an experience beyond service Early Pentecostal Revivals and beyond prayer, and that is a revelation of His own personality to such an extent that there is noth- When Holy Spirit stirrings at the Azusa Street Mission in ing but adoring worship filling our being. Usually it Los Angeles and other global revivals began to spread in the is a blessed experience to be able to speak in tongues, early 1900s, Carrie was already well-established in Oakland to let the heavenly song flow out, but there are times 59 and a mature woman of nearly 50 years old. She began to when even tongues cease, when His presence is so all- publish early reports from Azusa Street, Pandita Ramabai’s pervading and the atmosphere so heavenly that I can- ministry in India, and other emerging Pentecostal revival cen- not talk at all in any language, but the power of His ters in her periodical. blessed Spirit upon me is so marvelous that it seems When a Pentecostal presence arose in Oakland near her as though I were almost dwelling in heaven… home, Carrie was finally able to attend a meeting. There she Now, who is going to trust God for the winged saw a young Spirit-baptized girl “shining” in God’s “glory” life? You can crawl instead if you wish. God will even and urging her friend to be converted. Struck by this, Carrie bless you if you crawl; He will do the best He can for later reflected on this account saying, “I had myself received you, but oh how much better to avail ourselves of our marvelous anointings of the Holy Spirit in the past, but I felt if wonderful privileges in Christ and to “mount up with there were more for me I surely wanted it, as I could not afford wings as eagles, run and not be weary, walk and not to miss any blessing that the Lord was pouring out in these last faint.” O beloved friends, there is a life on wings. I days.”60 feel the streams of His life fill me and permeate my When Carrie saw these things firsthand, she began to hun- mortal frame from my head to my feet, until no words ger for something she had not realized existed at a personal are adequate to describe it. I can only make a few bun- level. Even though she had already experienced the Holy gling attempts to tell you what it is like and ask the Spirit’s presence and healing, she still felt that there was some- Lord to reveal to you the rest. May He reveal to you thing more.61 your inheritance in Christ Jesus so that you will press on and get all that He has for you.85 The Pentecostal Stamp Carrie Judd Montgomery gave the above address In 1908, Carrie decided to take a trip back east to clear at the Stone Church, Chicago, in 1910.

2012 AG HERITAGE 9 in 1909, Carrie and her family went on a missionary journey around the world.70 On her voyage, she shared her Pentecostal experience with missionar- ies in China, gave an Easter sermon at Pandita Ramabai’s ministry in India, and spoke at Alexander Boddy’s Sunderland Convention in England.71 After roughly five months overseas, Carrie continued to spend a few more months traveling across the United States and speaking at some of A. B. Simpson’s Christian and Missionary Alliance conventions before returning home.

Carrie, Faith, and George Montgomery, ca. 1896. PART 3: A LEGACY WORTH REMEMBERING her head and to take time to think and ableness,” hunger for the Word of God, pray about things in relation to the and a spirit of praise. She also claimed Transcending Barriers Pentecostal revival.62 Even though to have received “greater power for ser- Because of Carrie’s great reputa- Carrie was already an influential writer vice, and increased fellowship in prayer tion and previous platforms within the and established healing evangelist, she and praise.”67 Divine Healing movement, she became still felt a hunger to embrace this experi- Carrie’s hunger for the fullness of a bridge builder between evangelicals ence of the Holy Spirit that was accom- the Spirit was a captivating element and Pentecostals during her mission- panied by speaking in tongues. throughout her life. Both before and ary journey and throughout the rest of She met with some of her longtime after she spoke in tongues for the first her life. She introduced evangelicals to friends in Cleveland who had their own time, she continually pursued the full- the Pentecostal experience of the Spirit, Pentecostal experiences. While Carrie ness of the Spirit in overwhelming mea- proving herself to be a mature witness prayed with them and “took hold of” sures. and not a fanatic. Among Pentecostals, her Pentecostal Spirit baptism, she did Several months after she first spoke she remained balanced and didn’t over- not receive the manifestation of tongues in tongues, Carrie believed that God had emphasize speaking in tongues. Her there. led her to give up her orphanage work focus was always unity in love. The following week, she returned to so that she could give more time to the In January 1914, Carrie was Chicago to reunite with longtime friend ministry of the Word.68 In her periodi- ordained by the Church of God in Christ Lucy E. Simmons.63 Simmons was one cal, she began to share her testimony — the Pentecostal organization whose of Carrie’s first personal friends who and encourage others to receive the leaders helped to form the Assemblies had received the “fulness of the Spirit” Pentecostal Spirit baptism while at the of God three months later. Although and spoke in tongues.64 Carrie admitted same time making sure to emphasize Carrie became a charter member of the that she was somewhat skeptical of the love as its best result.69 Assemblies of God, she remained a part “Pentecostal fullness,” but after seeing of this denomination without cutting ties the effects that it had on Simmons, she Missionary Journey from her previous relationships and net- was more open.65 Carrie’s Spirit baptism acted as a cat- works.72 It was when Carrie and Simmons alyst to get more deeply involved in mis- Throughout the years, Carrie has spent some time “tarrying” in the Lord’s sions. Before her 1908 experience she been referred to by such terms as author, presence during her visit on June 29, simply supported overseas missionaries; teacher, long-range curer, philanthropist, 1908, that Carrie spoke in tongues for afterward Carrie felt led to go overseas editor, faith healer, radical evangeli- the first time.66 She later reflected that herself. She had regularly ministered at cal, pioneer, religious entrepreneur, fire the results of her Pentecostal Spirit bap- the local and national levels, but after starter, and even the first charismatic.73 tism experience brought her increase experiencing “Pentecostal fullness” she As can be seen, it is hard to put Carrie and satisfaction in ways she had yet to was empowered to minister at an inter- into a box. Throughout her ministry, she fully experience. She observed that there national level as well. transcended ecclesiastical boundaries was a great multiplication of joy, holy Fewer than six months after she and operated more through a relational stillness, love, power to witness, “teach- received the manifestation of tongues,

10 AG HERITAGE 2012 network than she did under a system. alongside famous Pentecostal evan- These names just scratch the sur- She was more concerned about advanc- gelists Maria Woodworth-Etter and face, as the number of leaders she influ- ing the Kingdom of God than she was Aimee Semple McPherson. Carrie also enced is countless. The fact that Carrie about fitting into church structures. changed the direction of Concepción influenced so many leaders within the Carrie’s connections with many dif- (Chonita) Morgan Howard’s life during Pentecostal movement and beyond dem- ferent international leaders also helped her trip to Mexico in 1913. Howard was onstrates the magnitude of her contribu- to strengthen and expand both the “marvelously filled with the Spirit, in tion to global Pentecostalism. Divine Healing and early Pentecostal Pentecostal fullness” and was inspired movements at a global level. Her friend- to begin evangelistic work as a result.79 Finishing Well ships with Alexander A. Boddy, Smith Howard later played an important role Carrie faithfully continued her min- Wigglesworth, Elizabeth Baxter, and in establishing the Assemblies of God istry until her death on July 26, 1946, others allowed her teachings to spread in Mexico, and her ministry lasted over and was succeeded by her only child, further within Britain and beyond.74 50 years.80 By determining to share what Faith Berry. While her Triumphs of In addition to her friendship with God had done in her own life, Carrie Faith is now discontinued, her Home of A. B. Simpson, she also connected to paved the way for future generations Peace in Oakland, California, continues Canadian Pentecostal leaders Andrew of women to step out in faith to fulfill to fulfill her original vision to this day.84 H. Argue and his daughter Zelma God’s call on their lives. Through Carrie’s periodical and other Argue, and Aimee Semple McPherson.75 networks, she helped with the expansion Carrie’s influence through Francisco Influencing Leaders of early Pentecostalism by spreading its Olazábal, Chonita Morgan Howard, and Carrie influenced not only women themes throughout the world. Juan L. Lugo had a significant impact and regular participants in the Divine Carrie was not content to just min- on Latino Pentecostalism.76 Carrie’s Healing and Pentecostal movements, ister in “Galilee” — she wanted to min- support of Pandita Ramabai’s ministry but also key leaders who initiated or ister to the “ends of the earth” — and in India was also important for dispers- shaped their movements in profound in fact, she did both. Whatever she ing the revival stories that happened ways.81 Several prominent Pentecostal received from God, she freely gave there. And while Carrie did travel over- leaders were first introduced to divine away — whether that was salvation, seas and to Mexico, the majority of the healing or the Pentecostal Spirit baptism healing, speaking in tongues, or some time the nations flocked to her — either through Carrie’s ministry.82 other blessing. in Buffalo or in Oakland. It appears that For instance, the story of Francisco Carrie not only inspired women in Britain and Latin America experienced Olazábal is significant because it shows ministry, advocated on behalf of minori- some of the most significant internation- Carrie’s influence in his life on three ties, and played an important role in al ripple effects from Carrie’s ministry. different levels: salvation, healing, and the development of healing theology, Besides crossing denominational Pentecostal Spirit baptism. Because of throughout her life she showed deep and geographic divides, Carrie broke the Montgomerys’ influence, he went hunger for the fullness of the Spirit. through racial barriers by choosing to on to become one of the most signifi- Carrie called people to dive into the lim- work among African Americans early cant figures in early Latin American itless measures of the Holy Spirit and to in her ministry. She additionally con- Pentecostalism. not settle for anything less. It was her travened culturally-conditional gender It was also specifically through hunger for the “fullness of the Spirit,” in roles when she emerged as a female Carrie’s writings that A. J. Tomlinson, whatever way that looked, which caused minister. The potential controversy of the larger-than-life leader of the Church her to continue to be effective in life women in ministry was never a major of God (Cleveland, TN), was introduced and ministry both before and after her issue in Carrie’s writing — rather than to the doctrine of divine healing.83 These, Pentecostal Spirit baptism experience. spilling ink to defend it, she simply along with John G. Lake, Alexander Carrie was a prophetic pioneer who continued on in her ministry.77 Carrie’s Boddy, and the earlier non-Pentecostal made a global, ecumenical, and theo- example of following God’s call regard- A. B. Simpson, are just a few examples logical impact within Pentecostalism less of gender inspired many women of key leaders upon whom Carrie made and beyond. May Carrie’s legacy stir a to follow in her footsteps and to begin a significant impact. She also main- new generation to take hold of all that healing homes, writing, and itinerant tained friendship with others, including God has for them; may her own pas- preaching.78 William Booth, Pandita Ramabai, Maria sionate pursuit of the Spirit inspire an Carrie’s assistant editor, Elizabeth Woodworth-Etter, William J. Seymour, unquenchable thirst for the fullness of Sisson, later went on to facilitate her Smith Wigglesworth, and Aimee Semple the Spirit today. own revival campaigns and to preach McPherson.

2012 AG HERITAGE 11 her church leader if they could all meet at her Commercial Advertiser, October 20, 1879 and Jennifer A. Miskov, home on Sundays because there was more room. “Leaning on the Lord, The Daily Constitution, Ph.D., is a graduate He agreed and occasionally came to preach to November 8, 1879, 1. them there. 30 of Vanguard “Leaning on the Lord,” 1. 11 University and Carrie Judd Montgomery, “Life on Wings: The 31“And the prayer of faith shall save the sick, the University of Possibilities of Pentecost,” an address given at and the Lord shall raise him up; and if he have the Stone Church in Chicago in 1910, TF 32:8 Birmingham (UK). committed sins, they shall be forgiven him” (August 1912): 173. She has authored (James 5:15, KJV). At the time she received the 12 several books, Ibid. letter, Carrie did not realize the prayer of faith including Life on 13Ibid., 46-48. found in Mrs. Mix’s letter was in the Bible. See Carrie Judd Montgomery, “Life on Wings: The Wings: The Forgotten Life and 14 “Leaning on the Lord,” Daily Constitution, Possibilities of Pentecost,” TF 32:8 (August Theology of Carrie Judd Montgomery November 8, 1879, 1. 1912): 171. (2012). You can learn more about her 15 Montgomery, Under His Wings, 48. 32Judd, The Prayer of Faith, 19. and the Carrie Judd Montgomery 16“Leaning on the Lord,” 1. This is an “unusual 33 Project at www.JenMiskov.com “A Modern Miracle.” or pathological sensitivity of the skin to sensory 34 stimuli, such as pain, heat, cold, or touch” from This was recorded in her nurse’s diary on February 28, 1879. See Judd, The Prayer of NOTES Biology Online: http://www.biology-online.org/ dictionary/Hyperesthesia. Faith, 16-17 and “Leaning on the Lord,” Daily Constitution, November 8, 1879, 1. 17 Smith, History of Buffalo and Erie County, 35 415. For Carrie’s 1879 healing account through 1This article is adapted from Jennifer A. Miskov, her perspective, see Judd, The Prayer of Faith, 18 Life on Wings: The Forgotten Life and Theology See Heather D. Curtis, Faith in the Great 9-21 and Montgomery, Under His Wings, 48- of Carrie Judd Montgomery (Cleveland, TN; Physician: Suffering and Divine Healing in 60. For additional references see Miskov, Life CPT Press, 2012), which is based on Jen’s PhD American Culture, 1860-1900 (Baltimore: on Wings: The Forgotten Life and Theology of thesis from the University of Birmingham, Johns Hopkins University Press, 2007). Carrie Judd Montgomery. 2011. See also Jennifer A. Miskov, Spirit Flood: 19 Montgomery, Under His Wings, 53. 36“Leaning on the Lord,” 1. Rebirth of Spirit Baptism for the 21st Century 20 in Light of the Azusa Street Revival and the Life “Disease Cured by Prayer,” The Sun (New 37See Miskov, Life on Wings: The Forgotten Life of Carrie Judd Montgomery (Birmingham, UK: York), October 29, 1885, 3. and Theology of Carrie Judd Montgomery for Silver to Gold, 2010). 21Carrie F. Judd, The Prayer of Faith (Chicago, more on Carrie’s contribution to this doctrine. 2H. Perry Smith, ed., History of Buffalo and IL: F. H. Revell, 1880; reprint, New York and 38“Montgomery, Mrs. Carrie Frances Judd,” in Erie County, vol. 2, The Churches (Syracuse, London: Garland Publishing, Inc, 1985), 10. A Woman of the Century: Fourteen Hundred- NY: D. Mason & Co., Publishers, 1884), 286. 22Ibid., 12. Seventy Biographical Sketches Accompanied by Portraits of Leading American Women in All 3Carrie Judd Montgomery, Under His Wings: 23“Miss Carrie F. Judd’s Spine: It Was Out of Walks of Life, Frances E. Willard and Mary A. The Story of My Life (Los Angeles: Stationers Order But the Lord Healed It,” Chicago Daily Livermore, eds. (Buffalo, NY: Charles Wells Corporation, 1936), 20-21. Tribune, December 6, 1888, 3. Moulton, 1893), 513. 4Ibid., 24-25, 48. It was believed that he had 24“Disease Cured by Prayer,” 3. 39Diana Chapman, “The Rise and Demise of erysipelas which the doctors thought would 25 Daniel E. Albrecht, “The Life and Ministry Women’s Ministry in the Origins and Early be fatal. Carrie also later prayed for a dear of Carrie Judd Montgomery” (Master’s thesis, Years of Pentecostalism in Britain,” Journal friend to be healed of typhoid fever, but May Western Evangelical Seminary, 1984), 16. of Pentecostal Theology 2:2 (2004): [217- did not make it. 26 246], 220. This was in reference to Donald W. 5 “Miraculous Cures in Connecticut,” Buffalo Carrie Judd Montgomery, “A Talk on Faith,” Daily Courier, February 20, 1879. This article Dayton’s Theological Roots of Pentecostalism Confidence 7:9 (September 1914): 174. was originally printed in the Springfield (Metuchen, NJ: Scarecrow Press, 1987), 126. Smith, History of the City of Buffalo and Erie Republican and reprinted in the Buffalo Daily Chapman recognizes Carrie’s impact for County, 286, 289 and Truman C. White, ed., Courier. British Pentecostalism and notes that “her Our County and It’s People: A Descriptive 27 main contribution was to provide a theology Work on Erie County New York, vol. 2, Rt. Mrs. Edward Mix, The Life of Mrs. Edward of divine healing for the emerging movement.” Rev. Arthur Cleveland Coxe (Boston, NY: Mix (Torrington, CT: Press of Register Printing 40See Miskov, Life on Wings: The Forgotten Life The Boston History Company, 1898), 37-39. Co, 1884 and written by herself in 1880; reprint, and Theology of Carrie Judd Montgomery for Carrie also recalled, “I had been brought up in New York: Syracuse University Press, 2002), a fuller development of healing homes and also the Episcopal church and had been confirmed 210. See also “Christian Alliance Meeting,” www.HomeofPeace.com for more information when a girl of fourteen, giving myself to God Triumphs of Faith 16:2 (February 1896): 48, or to reserve your place to stay. at that time as best I could” in “Some Secrets where there is mention that when Allen was of Faith,” TF 31:4 (April 1911): 74-75. See in his 80s, he met Carrie on the West Coast. 41See www.HomeofPeace.com also Montgomery, Under His Wings, 29-31. 28“Leaning on the Lord,” 1. 42J. R. Zeigler, “John Graham Lake,” in The New 6Carrie F. Judd, “A Ghost,” Courier and 29Judd, The Prayer of Faith, 13. This is a quick International Dictionary of Pentecostal and Republic, Evening Republic (Buffalo, NY), turn around. The newspaper article was printed Charismatic Movements, Rev. and expanded 1874 and Montgomery, Under His Wings, Thursday February 20, 1879 and by Tuesday the ed. Stanley M. Burgess and Eduard M. van der 28-30. 25th they had already received a response to set Maas, eds. (Grand Rapids: Zondervan, 2002), 828. Carrie’s Home of Peace was established 7Montgomery, Under His Wings, 32-33. aside time to pray the very next day. The letter in 1893 while Lake’s healing rooms were first 8 was dated February 24, 1879. The full letter Ibid., 34. can also be found in Mrs. Edward Mix, Faith initiated in 1913. 9Ibid., 35. Cures, and Answers to Prayer (Springfield, 43John G. Lake letter to Carrie Judd Montgomery, 10Ibid., 37, 40-41, 63. One of her Sunday MA: Press of Springfield Printing Co.,1882), April 22, 1911. FPHC. 38-39. See also “A Modern Miracle,” Buffalo school classes became so large that she asked 44Paul G. Chappell, “The Divine Healing

12 AG HERITAGE 2012 Movement in America” (PhD thesis, Drew of them, have been built on land donated by in her physical body as well in her “Christ’s University, 1983), 107-108. the Montgomery’s, who are also interested Quickening Life for the Mortal Body,” TF 28:8 45Nancy A. Hardesty, Faith Cure: Divine in the financial support of many of them.” (August 1908): 169. Healing in the Holiness and Pentecostal See “Protected Aged and Infirm: New Home 68Carrie Judd Montgomery, “Some Important Movements (Peabody, MA: Hendrickson at Beulah Will Be Dedicated Next Sunday,” Changes,” TF 28:12 (December 1908): 267. The San Francisco Call, August 21, 1897, 11 Publishers, 2003), 57-59. 69 and “Dedication of A Bird’s Nest,” The San Carrie Judd Montgomery, “Together in Love,” 46 David W. Bebbington, A History of Francisco Call, November 19, 1897, 9. More TF 28:9 (September 1908); “‘By This All Men Evangelicalism: People, Movements, and specifically, George and Carrie transferred some Shall Know,’” TF 28:11 (November 1908). Ideas in the English-Speaking World, vol. 3 lots on their Beulah land to the “Home for Aged 70Montgomery, Under His Wings, 171. Many in The Dominance of Evangelicalism: The Age and Infirm Colored People” in 1897. of the details of this trip are additionally taken of Spurgeon and Moody (Downers Grove, IL: 56 from Carrie’s Date Book for 1909: Handwritten Intervarsity Press, 2005), 188 and Chappell, This later became associated with the Assemblies of God but is now currently used Diary. Dates she traveled were: Jan. 23-Sept. “The Divine Healing Movement in America,” 16, 1909. 201-203. in conjunction with the Home of Peace which is running as a Christian conference center. Both 71 47 Many of the missions she visited were either See Jennifer A. Miskov, “Kindred Spirits,” are nondenominational as of 2012. Christian and Missionary Alliance or newly Alliance Life (March 2011). Accessible at: 57 Pentecostal. http://www.alliancelife.org/article.php?id=580 Carrie Judd, “The Temple of the Body,” TF 4:2 (February 1884). This is one of the many 72 48 Carrie Judd Montgomery, ministerial file. Her Malcolm Gladwell, The Tipping Point: How articles where Carrie wrote that healing and Church of God in Christ credentials were issued Little Things Can Make a Big Difference redemption were not just for souls but for by M. M. Pinson, A. P. Collins, Howard Goss, (Boston: Back Bay Books, 2000, 2002). bodies as well. D. C. O. Opperman, and E. N. Bell — the same 49 I would call Dorothea Trudel the grandmother 58Carrie Judd Montgomery, “A Miracle of five men who issued the call to organize at Hot but it must be noted that she did her work in Healing,” TF 18:7 (July 1898): 147. Springs, Arkansas in April 1914. Europe, not North America. 73 59See Jennifer A. Miskov, “Coloring Outside the Willard and Livermore, A Woman of 50 No title, Buffalo Express, May 18, 1890. Lines: Pentecostal Parallels with Expressionism. the Century, 512; Carla C. Waterman in His parents were Hugh Montgomery and Jane The Work of the Spirit in Place, Time, and “Montgomery Carrie Judd (1858-1946),” in Moneypenny (her maiden name) taken from Secular Society?” Journal of Pentecostal Twentieth-Century Dictionary of Christian Montgomery Family Tree, used with permission Theology 19 (2010): 94–117 for an overview Biography, J. D. Douglas, ed. (Grand Rapids, and courtesy of the Berry family. on the Azusa Street revival. MI: Baker Books, 1995), 258; and Diana 51 Chapman, Searching the Source of the River: They did this while continuing to plant several 60 Montgomery, Under His Wings, 164. See also Forgotten Women of the Pentecostal Revival in Christian and Missionary Alliance branches and Carrie Judd Montgomery, “Beulah Notes,” TF expanding their ministry. “Wealthy Warriors: Britain 1907-1914 (London: Push Publishing, 27:7 (July 1907): 168. 2007), 66 which refers to her as “a speaker and A Rich Salvationist and His Famous Wife,” 61 The Illustrated Buffalo Press, May 8, 1892, For Daniel E. Albrecht’s account, see “The teacher who was said to be the first woman to 4. Also, A. B. Simpson, “Editorial: Mr. and Life and Ministry of Carrie Judd Montgomery” itinerate across the America ... Carrie was a Mrs. Montgomery,” Christian Alliance (Master’s thesis, Western Evangelical Seminary, remarkably gifted religious entrepreneur…” and Missionary Weekly 8:17 (April 22, 1984), 129-134. 74Boddy also subscribed to Triumphs of Faith 1892) and Jeannette Storms, “Carrie Judd 62See Miskov, Spirit Flood, for a fuller and encouraged his readers to do so as well. Montgomery: The Little General,” in Portraits account of Carrie’s Spirit baptism account When he came out to California, he made sure of a Generation, James R. Goff Jr. and Grant and its implications for today. Carrie Judd to attend Carrie’s camp meetings and stay at Wacker, eds. (Fayetteville: The University of Montgomery, “Miraculously Healed by the her Home of Peace. One of the last articles Arkansas Press, 2002), 279. One reason they Lord Thirty Years Ago,” Latter Rain Evangel of Carrie’s in Confidence was entitled “A were made honorary officers was so that George 2:1 (October 1909): 9. Message to the Sick” and it was printed in would also be able to keep his business without 63Carrie Judd Montgomery, “‘The Promise of May 1915. In relation to attending her World any trouble. Montgomery, Under His Wings, the Father.’ A Personal Testimony,” TF 28:7 Wide Pentecostal Camp Meeting in 1914, 144-145. (July 1908): 147. Boddy saw that Carrie’s name alone assured 52 against fanaticism. The Home of Peace was dedicated on 64Montgomery, Under His Wings, 165. November 7, 1893. 75Comment left by A. H. Argue, Home of Peace 65Carrie Judd Montgomery, “The Promise of 53Carrie Judd Montgomery, “Elim Grove, Guest Book [Aug. 14, 1928-1938], July 8, 1931, the Father,” Confidence No. 8 (November 15, 87. See also comment left by Zelma Argue in Cazadero,” TF 15:8 (August 1895): 188-189. 1908): 5. Montgomery, Under His Wings, 154. Home of Peace Guest Book, 1931, 85: “The 66 refreshment, perfume, and inspiration of this 54 Montgomery, “‘The Promise of the Father.’ “Home for Little Ones: Opening of the A Personal Testimony,” 148. happy visit will accompany me to far fields.” Salvation Army Orphanage at Beulah To-Day,” 67 76 The San Francisco Call, September 5, 1895, 11. Additionally, Carrie noted that the experience See Abraham Ruelas, Women and the Landscape of American Higher Education: 55 also had a physical effect; she described her Some of their ministries are as follows: “[T] life as one where she mounted up with wings Wesleyan Holiness and Pentecostal Founders he Home of Peace [1893], a training home for and gained physical strength in her body. She (Eugene, OR: Wipf & Stock Publishers, 2010), foreign missionaries [1894], the Home of Rest also said that she had more of the “constant 77 when referring to Victor De Leon’s The for sick Salvation Army Officers [1892], the indwelling of the Healer.” Carrie Judd Silent Pentecostals: A Biographical History of Colored Folks’ Home [one to the Salvation Montgomery, “A Year with the Comforter,” the Pentecostal Movement Among the Hispanics Army in 1895 and another to a California TF 29:7 (July 1909): 145-149, and Under in the Twentieth Century ([La Habra?, CA]: De corporation in 1897], the King’s Daughters’ His Wings, 170. See also her “‘The Glory of Leon, 1979), 33. Lugo was taught under the Home for Incurables, the Children’s Orphanage His Grace,’” TF 29:1 (January 1909): 2-3 and Montgomerys before planting a Pentecostal [1895], the Bird’s Nest [1897], the Rescue Carrie Judd Montgomery, “Christ’s Quickening church in Puerto Rico. Home [1891 to Salvation Army] and the home Life for the Mortal Body,” TF 28:8 (August of the Montgomery’s, besides a few smaller 1908): 170. After her Pentecostal Spirit Notes continued on page 59 buildings. Most of these homes, perhaps all baptism she claimed to receive a “quickening”

2012 AG HERITAGE 13 J. Roswell Flower, portrait, ca. 1925 J. Roswell Flower: Pentecostal Servant and Statesman

By David Ringer

J. Roswell Flower, elected at age 25 to serve as the first Alice Marie Reynolds, would later play a significant role in J. General Secretary of the Assemblies of God, was one of the Roswell’s life. In January 1907, many in the congregation wel- most prominent leaders in the Fellowship in its first four comed Glenn Cook, who had just arrived from the Azusa Street decades. Flower came to the United States from his native revival in Los Angeles, California, which was a focal point of Canada at age thirteen. Six years later he became a Christian, the emerging Pentecostal movement. Cook proclaimed the fell in love and married his first and only sweetheart, received baptism of the Holy Spirit, which would make a deep impact the baptism in the Holy Spirit, and started a life of ministry. upon the Flower family.5 During his forty-six years in active ministry in the Assemblies of God, Flower served in nearly every local, district, and A Spiritual Awakening national ministry position (except as general superintendent). When the Pentecostal message came to Indianapolis, J. He also provided leadership to national and international evan- Roswell was approaching his nineteenth birthday. His parents’ gelical and Pentecostal associations, and he served his commu- moves and changes in churches, combined with a growing dis- nity as a civic, humanitarian, and political leader. When Flower interest in spiritual matters, left him careless about church atten- died in 1970, Thomas F. Zimmerman declared, “… the name dance. However, the reports by his parents of the Pentecostal of J. Roswell Flower was synonymous with the Assemblies of meetings piqued his curiosity, and one Sunday afternoon he God.”1 dropped into the meeting on his way home from a photogra- phy job. He later recalled that believers at that small mission Childhood “found themselves prostrated, seized with strong weepings as Joseph James Roswell Flower (he later dropped the name their souls were laid bare.”6 What he witnessed convinced him “James”) was born in Belleview, Ontario, Canada, June 17, of the reality of God. By the middle of April 1907, J. Roswell 1888, to a Methodist couple, George L. and Bethia A. Flower. had accepted Christ. While his salvation experience was a quiet J. Roswell’s parents longed for a deeper walk with Jesus Christ act of faith, one week later he had a powerful experience when and desired to find a community of like-minded believers who he decided to surrender everything to Christ. He described this sought holiness and the power of God. They heard about Zion experience: City, Illinois, a city founded on Christian principles by Scottish faith healer John Alexander Dowie. They moved to Zion City A week later I went down to the altar – for sanctification, in 1902 but soon grew disillusioned with Dowie and his fol- I thought – laid all on the altar as best I knew how. When lowers. They relocated to Indianapolis, Indiana, in 1904.2 I claimed Him as my sanctifier, something dropped down While the family was in Zion City, J. Roswell played cornet into my soul! I was filled with ecstasy such as I had never in the local band, took a stenography course, had a rowboat known before. I ran home and retired – fearful lest it should adventure with a friend3, and was baptized in water. He did not, be gone in the morning. But it wasn’t! In the morning the however, give his heart to Christ.4 In Indianapolis, his parents assurance was still there. The peace, the satisfaction of began attending a Christian and Missionary Alliance congrega- being truly a blood-washed son of God.7 tion. Like the Flowers, members of the church sought deeper communion with Christ and desired to become more useful in Over the next two years, Flower sought to grow spiritu- building the Kingdom of God. The Charles Reynolds fam- ally. Pentecostals commonly taught that the Christian life ily also attended the small church. Charles Reynolds’ daughter, included three important experiences — salvation, sanctifi-

2012 AG HERITAGE 15 cation, and baptism in the Holy Spirit. ing for months. He became discouraged after he claimed his baptism by faith, he Teachings concerning the latter two and later in the summer replied to a heard himself pray in tongues. It came experiences varied. Sanctification refers questioner about his baptism that he had at a summer camp near Indianapolis as to the believer becoming more Christ- not received it.10 he prayed with a burdened woman. In like. Pentecostals also recognized that Shortly after his denial, Chicago intense intercession for her, he suddenly Scripture identified a separate experi- Pentecostal editor Anna Reiff rebuked became aware that he was praying in ence, called the baptism in the Holy him in a prophetic declaration saying, tongues and as he did so, glory filled his Spirit, which gave believers a supernat- “You have received the Holy Ghost. soul with unspeakable joy.13 ural ability to witness. Charles Parham’s You cannot tell the Lord what to do, Flower’s unusual experiences did position that speaking in tongues is the when you should speak in tongues.” not change his theology. He steadfastly “Bible evidence” (later termed “ini- Repenting of his unbelief, he received held to and taught through the years that tial physical evidence”) of Spirit bap- a great blessing of joy and overflowing speaking in tongues is the biblical initial tism came to be widespread through its praise — but no tongues! Reiff’s word physical evidence of the baptism in the acceptance by William J. Seymour and steadied him, and Flower held on to the Holy Spirit. The Bible, not experience, promulgation through the Azusa reviv- experience he had in St. Louis in March establishes doctrine. Flower warned the al.8 It was this doctrine that Glenn Cook as his Baptism.11 Fellowship not to “let down” on this preached in Indianapolis and which was In the spring of 1910 a woman had Bible truth.14 accepted by J. Roswell Flower. an epileptic seizure while J. Roswell Now that he was “saved” and “sanc- was preaching. He immediately left the Love Blossoms tified,” J. Roswell began to seek the pulpit and prayed for her deliverance, One of the first persons to receive baptism in the Holy Spirit. He continued which was answered. Sometime later the baptism in the Holy Spirit in to be active with other young people in when he replied to yet another ques- Indianapolis was Alice Marie Reynolds. evangelistic activities, but he seemed J. Roswell’s parents were with her at the unable to receive the “baptism” with the mission at that event on Easter Sunday, evidence of speaking in tongues. This “I love her! I love her! 1908. When J. Roswell met the 17-year- caused the young Christian and budding old high school senior some weeks later, preacher great angst. He recorded in his I simply cannot help he was smitten and began falling in diary his emotional ups and downs as he it. Every time I come love with her. After his conversion, he struggled to yield to the Lord and how in her presence I am a joined the young people at services and he longed for the fullness of the Spirit. various activities, including evangelism In March 1909 he visited the Faith goner. I am up against and outings to area parks. He felt much Home in St. Louis operated by Mother it and dare hardly inferior to Reynolds because he was not Moise and Mother Barnes.9 This was a think where it will as well educated as she. Nonetheless, stopover on his way to Kansas City to end.” they shared a love for poetry and nature. help another Pentecostal pioneer, A. S. Together on one of the young peoples’ Copley, with evangelism campaigns. outings, they experienced a deeply mys- There in St. Louis, Flower had an — J. Roswell Flower in tical union with nature and reflected on unusual experience. In prayer, he sensed his diary, about the significance of nature for human that he was traveling a parallel path to Alice Reynolds life.15 the Lord. If he were to receive the bap- On more than one occasion Alice tism in the Holy Spirit, he would need read poetry to J. Roswell, and they to face the Lord and by faith receive tioner that he had the baptism but had sometimes quoted poems to each other the gift. He stood up from his kneeling not spoken in tongues, some people who from memory. Two years later he was position, turned to “face” the Lord, and had heard his prayer for deliverance for hopelessly in love with her but did not claimed by faith the baptism, just as he the woman with the epileptic seizure know how to proceed. He confided to had claimed his salvation and sanctifica- told him he was wrong. To J. Roswell’s his diary, “I love her! I love her! I sim- tion by faith. However, he did not speak surprise, they told him that his prayer ply cannot help it. Every time I come in tongues as he believed he would — had been in tongues. He accepted their in her presence I am a goner. I am up tongues being the physical evidence of witness, but discounted it for himself against it and dare hardly think where it having been baptized in the Holy Spirit. as he was not conscious of praying in will end.”16 By this time, Alice was in Two or three weeks later he spoke a tongues.12 her second semester at Butler College word or two in tongues, and then noth- In July of 1910, some sixteen months (now Butler University) and J. Roswell

16 AG HERITAGE 2012 had discontinued reading law with a local attorney in order to engage in full- time ministry. J. Roswell traveled to minister in Greensburg, Indiana, in early 1910. Alice and some others came to assist in the effort. On the morning of February 22, 1910, as J. Roswell and Alice ate breakfast together, he asked for her hand in marriage and she said, “Yes.”17 Approaching his twenty-second birth- day, he wanted to get married that sum- mer. However, Alice’s father urged caution, as neither had jobs nor much experience in life. Mr. Reynolds wanted them to postpone marriage one year and J. Roswell Flower standing outside with his wife, Alice, at Stanton, first prove themselves in ministry and Missouri, July 1927. life, to which Alice and J. Roswell reluc- tantly agreed. zine, The Pentecost, in August 1908. He became the official magazines of the later gave the magazine to A. S. Copley, Fellowship. The two periodicals merged A Budding Minister who changed the title to Grace and in January 1916 under the title Christian J. Roswell did not mope over the Glory in 1911. J. Roswell and Alice, two Evangel.20 delay in his wedding plans; he instead years into their marriage, began publish- In the summer of 1913, J. Roswell began to engage in evangelism and ing another paper, the Christian Evangel helped to form a regional Pentecostal Bible teaching in various parts of south- (now Pentecostal Evangel).19 The first fellowship of churches in Indiana and ern Indiana. When Glenn Cook left the issue was dated July 19, 1913. This pub- in other Midwest states called the mission in Indianapolis, the members lication joined the growing ranks of the Association of Christian Assemblies. received J. Roswell as their pastor. After Pentecostal press; other periodicals such David Wesley Myland, a longtime friend a few months, he left the Indianapolis as Word and Witness (published by E. N. and former leader in the Christian and area and traveled in Ohio, West Virginia, Bell) and the Bridegroom’s Messenger Missionary Alliance, was the primary and western Indiana for four to five (started by G. B. Cashwell) already leader of this new group. Flower real- months as an itinerant evangelist. Alice had broad circulation. However, the ized that cooperative fellowship among also stayed busy, actively engaging in Christian Evangel was the first weekly the multiple and fragmented Pentecostal ministry with other young people. Mr. Pentecostal periodical. groups would enhance their ability Reynolds believed that the young cou- The Christian Evangel featured to support missions across the world. ple had proven themselves and allowed articles about doctrine, news reports, Many saints opposed the creation of a the children to marry on June 1, 1911. and other church matters. J. Roswell denomination, so the key to uniting the That morning J. Roswell went to pick believed that the story of the modern- various Pentecostal believers was to up the marriage license and the clerk day movement of the Holy Spirit should maintain local freedom while providing asked him what source of income he be made available to all Pentecostal some centralized guidance on questions had to support a wife. Flower answered, saints. Toward that end, he collected and of doctrine and practice, in particular “Philippians 4:19,” and explained that published testimonies and reports from for ministers.21 Flower also was deeply he was trusting God to meet their needs. Pentecostal workers around the world. concerned that Pentecostals maintain The clerk passed the story on to one of The Christian Evangel also included a scriptural standard for both faith and the Indianapolis newspapers which ran the earliest known weekly Pentecostal behavior. a brief piece that evening, quoting the Sunday school curriculum, which was verse in full for its readers unfamiliar written by Alice. Early Leadership with the Scripture!18 Following the organization of the Flower’s experience as a publisher, Just over one year after his conver- General Council in April 1914, the minister, and organizer, in addition to sion, Flower began another key element Flowers and Bell turned their maga- his high regard for Scripture and local of his life’s ministry — writing and edit- zines over to the Assemblies of God. church autonomy, placed him is good ing. He began publishing a small maga- Both papers continued in circulation and stead at the April 1914 organizational

2012 AG HERITAGE 17 meeting for the General Council of the Pentecostal Evangel which included Flower did not stand for reelection as the Assemblies of God, where he was the phrase, “Jesus Christ, rediscovered general secretary in 1916. He remained elected the first general secretary at the as the Jehovah of the Old Testament.”23 as Gospel Publishing House manager young age of 25. E. N. Bell — the first Flower edited the article, replacing the until 1918, when he resigned and moved chairman of the Assemblies of God (the word “rediscovered” with “being exalt- his family to a farm at Stanton, Missouri, office was renamed general superin- bringing his parents to live there also.26 tendent in 1927) — differed greatly in J. Roswell engaged in itinerant ministry age and background in comparison with and began a church in their home. Alice Flower. Bell was 48 years old, he was J. Roswell perceived led services for the new congregation a graduate of the University of Chicago early on that careful when he was away on the evangelistic School of Divinity, he was a Southerner, circuit. J. Roswell was sometimes called he married late in life (at age 43), and Bible study was back to the Assemblies of God head- his ministry was basically that of an crucial to the growth quarters in St. Louis to assist in vari- individual. Despite these differences, and stability of ous ways. One of his tasks was to visit Flower and Bell shared remarkably Springfield, Missouri, and to appraise similar perspectives on the Pentecostal the Pentecostal the proposed site for the new head- movement and the nature of a “coop- movement. quarters of the Assemblies of God. In erative fellowship.” Their early leader- 1919, Flower was chosen to serve as the ship set key principles and policies that first Foreign Missions Secretary.27 The guided the Assemblies of God for sev- Flowers moved to Springfield, where eral decades.22 However, a theological ed” so that it did not seem like Bell dis- they would remain until 1925. dispute over the doctrine of the Trinity covered a new truth.24 Soon after this Flower emphasized the importance strained their relationship greatly. time Bell’s Trinitarianism became clear, of evangelism ever since his conver- Bell initially threw his support to the but it was Flower’s staunch support of sion. As Foreign Missions Secretary he emerging Oneness movement before it Trinitarian orthodoxy that helped the admonished missionaries not to allow rejected the doctrine of the Trinity. In young Fellowship to weather the doctri- benevolence work to overshadow evan- the summer of 1915, Bell was rebap- nal storm. When Bell died in the spring gelism.28 Still, he recognized that some tized in water using the formula “in the of 1923, J. Roswell eulogized him as forms of compassion ministry helped to “the sweetest, safest and sanest man I lay a foundation for the long-term devel- had ever met in Pentecost.”25 opment of the church. For instance, in Meanwhile, Oneness doctrine spread 1922 he urged Pentecostal Evangel widely in Pentecostal circles and came readers to support a school in India as to a head at the 1916 General Council the best way to secure “greater and more held in St. Louis. The Assemblies of permanent results for God.”29 God, up to that point, had not crafted Flower grew concerned that a statement of faith. The Oneness chal- many missionaries going to the fields lenge to historic Christian orthodoxy under General Council approval spurred Flower and others to more were unknown to national leaders in carefully define the faith. Delegates Springfield. The Missions Committee adopted the Statement of Fundamental often approved missionaries based only Truths, which affirmed the Trinitarian on a local church recommendation and view of the godhead. Oneness advocates brief written correspondence with the departed from the Assemblies of God, missionary. In 1923 he proposed that all and Bell, Flower, D. W. Kerr, and other missionaries be required to spend a term church leaders could breathe a sigh of at the recently formed Central Bible relief after months of upheaval. Institute in Springfield. This would J. Roswell Flower (left) and E. N. J. Roswell and Alice decided they give Council officials an opportunity to Bell (right), ca. 1920. needed a change. They felt significant know the quality and character of the stress induced by the Oneness controver- prospective missionaries, and those who name of Jesus” rather than the tradi- sy, combined with the time and financial were headed to the mission field would tional Trinitarian formulation. Bell also pressures of his other work responsi- become better networked within the submitted an article for publication in bilities and the birth of their third child. Fellowship.30

18 AG HERITAGE 2012 return seemed ever nearer. How could the district superintendent justify these expenditures? He responded that he was “led” to make these long-term plans even while he expected Christ’s soon return. Furthermore, Flower believed that the camps would help to counteract a perceived decrease in dedication and an increase of worldliness among the saints. He believed that summer camps would provide an important venue for teaching, reviving, and directing new generations of Pentecostals.36

Return to Springfield Summer Bible school group at Maranatha Park, Green Lane, Pennsylvania, In the spring of 1935 Flower pub- 1935. Alice and J. Roswell Flower are sitting in the second row, center. lically expressed doubts concerning whether he would continue as Eastern This proposal drew a storm of pro- years later, he became district superin- District superintendent. The financial tests from West Coast leaders, espe- tendent and moved his family to Lititz, strain on his family was great and he felt cially those connected with Glad Pennsylvania, as a neutral location spiritually dry, finding little inspiration Tidings Bible Institute in San Francisco. which had no established Pentecostal for continued leadership of the district. General Chairman E. N. Bell stepped church.32 He was a non-resident Assistant General in to the fray to ameliorate the situa- J. Roswell perceived early on that Superintendent, but he had no definite tion. Eventually, of course, Flower’s careful Bible study was crucial to the plan what to do next if he left the dis- concern was recognized and missionary growth and stability of the Pentecostal trict office. It was with this unsettled candidates had to undergo a more thor- movement. Even before the inaugural ough evaluation at the national level. council, he and A. S. Copley planned But it was too late to save J. Roswell a summer camp focused on the study as Foreign Missions Secretary; he of the Bible and its proper interpreta- was not reelected at the 1923 General tion. The camp failed to materialize. J. Council and instead became the Foreign Roswell supported the establishment of Missions Treasurer. He was not reelected a “general Bible Training School with as Foreign Missions Treasurer in 1925. a literary department” as proposed in “The Call to Hot Springs” (the published Pastoral and invitation to organize the Assemblies District Ministry of God).33 He was part of the origi- J. Roswell Flower spent the next nal faculty of Central Bible Institute, decade in pastoral ministry and district the national Assemblies of God school leadership in the Northeast. In 1925, a founded in Springfield in 1922.34 During few months after the birth of their sixth his decade in the Northeast, he became a and final child, the Flowers left Missouri regular lecturer at Bethel Bible Training for pastoral ministry in Scranton, School in New Jersey. Most important- Pennsylvania.31 J. Roswell practiced a ly, he worked with Alice to establish a full-orbed Pentecostal ministry: encour- summer Bible school, located on the aging evangelism and revival; nurturing Eastern District campground, which was the spiritual growth of believers; practic- the forerunner of Valley Forge Christian ing the gifts of the Holy Spirit, including College.35 divine healing; and promoting and sup- Many people questioned the large porting missions. In 1927 he became a sums of money being expended on the member of the Eastern District Council construction of new buildings on the J. Roswell Flower, portrait, with his executive committee and the following campground as the Great Depression wife, Alice Reynolds Flower, ca. 1935. year was elected district secretary. Two deepened and as the Lord’s imminent

2012 AG HERITAGE 19 sion stations in Africa. When the United States was drawn into World War II in December 1941, Flower not only had to write numerous letters on behalf of Assemblies of God adherents who were conscientious objectors, but he also had to address the larger ethical and ecclesi- astical issues raised by the war. The ethical question about partici- pating in the war effort, even as a non- combatant, had been present since World War I. Some Assemblies of God leaders were pacifists, others left the decision whether to participate in war up to the individual. In 1917 the Assemblies of God declared itself opposed to war and killing in war, which provided church members the basis upon which to claim conscientious objector status.38 Flower made this distinction: the Fellowship J. Roswell Flower as missionary treasurer, sitting behind his desk in 1924. was officially opposed to war, but indi- viduals may choose as their conscience frame of mind and set of circumstances the school year. The Flowers had four guided them. The absence of a tradition that J. Roswell headed for Dallas, Texas, additional children who no longer lived of ethical thought beyond the concept of to attend the 1935 General Council. at home — two boys and two girls. The personal sanctification hindered Flower He preached the opening service of the two older girls were enrolled at Central and others from thinking carefully about Council, and delegates elected him to Bible Institute. The next few months peace questions.39 serve as general secretary-treasurer, the were emotionally and financially dif- In 1940 J. Roswell started anoth- position he had held from 1914 to 1916. ficult for the Flower family. It was a er periodical — a quarterly letter to The sermon that Flower preached joyful day when the parents and the two inform ministers of news items, policy at the 1935 General Council — titled youngest children were united again in decisions, advocacy positions, and “Back to Calvary” — grew out of his the same residence. other General Council affairs.40 It was deep concern over what he perceived to through this letter that Flower informed be a spiritual decline in the Assemblies Emergence of a ministers of the National Association of God. The sermon was both a diag- Statesman of Evangelicals and argued that the nosis of the ailment and a prescription The Assemblies of God had grown Assemblies of God should join the new for spiritual renewal. He feared that significantly during the decade that organization. Flower believed that the Pentecostals were in danger of neglect- Flower was away from Springfield. He Assemblies of God should link arms ing Calvary, instead placing too much was thrust upon a larger national stage with other Pentecostal, evangelical and emphasis on things like spiritual gifts as well as an international one. Flower Holiness churches in order to better and eschatology. Flower was very clear traveled widely to Bible camps, district address issues posed by the growing sec- — the heart of Pentecostal spirituality is ordination ceremonies, and multiple ularization of American life and the var- not speaking in tongues or healing, but speaking engagements. In the late 1930s, ious government regulations attendant the power of the cross of the Lord Jesus Europe moved toward war, Hitler and to the war effort. This was a principle Christ.37 Mussolini rattled their sabers, and the Flower had noted from his early years Election to national office obliged Assemblies of God was rapidly expand- in Indianapolis: cooperative efforts can Flower and his family to move back to ing across the globe. In an effort to bet- accomplish more than individual ones. Springfield, Missouri. J. Roswell moved ter understand the needs on the mission Flower opposed what he viewed as nar- in January 1936. Alice and the two field, Flower and Missions Secretary row sectarianism and instead worked youngest children — Rossie and David, Noel Perkin traveled aboard an Italian to build bridges between believers with who were still in school — remained in liner from August until December similar faith commitments. Lititz for several months until the end of 1938, visiting Assemblies of God mis- European and North American

P. C. Nelson, founder of SAGU, in 1934.

20 AG HERITAGE 2012 Pentecostals made various attempts approach allowed Flower to argue that never was able to attend high school. As between the two world wars to promote many Oneness Pentecostals, despite a young believer Flower was influenced unity within Pentecostal ranks. After their unorthodox view of the godhead, by A. B. Simpson, F. B. Myer, and D. the end of World War II this goal was were genuinely saved and baptized in Wesley Myland, all well-educated men. revived, resulting in the 1947 organiza- the Holy Spirit. He could then urge tol- He once felt a “fluttering” in his brain, tion of the Pentecostal World Conference erance toward those who differed from which he believed was God renewing (PWC). Flower played important lead- the Assemblies of God.42 his brain power to be able to think and ership roles in the PWC. At the 1955 As the unofficial historian of the learn.43 PWC meeting in Stockholm, Sweden, Assemblies of God, Flower taught the Flower achieved a high level of self- he delivered an address, “The Genesis Pentecostal history class at Central education, and he also urged others to of the Pentecostal Movement,” that was Bible Institute. He wrote an “Orientation continue to learn. He maintained a sub- so in demand that the Filadelfia Church Manual” that provided students with an stantial personal library and regularly in Stockholm mimeographed it the fol- used the research library developed at lowing day and promptly sold all copies, the Gospel Publishing House. Flower’s requiring a reprinting.41 ministry as a part-time Bible school Flower became a noted Pentecostal teacher, beginning in the 1920s, natural- statesman. He played a key role in ly flowed from the love he developed for the 1948 formation of the Pentecostal the life of the mind.44 Flower was astute Fellowship of North America. He also enough to recognize that Assemblies of became involved in civic leadership. He God young people would need higher served on the boards of the Salvation levels of education as the twentieth cen- Army and other organizations. He gar- tury wore on. Realizing that most of nered a “Service to Mankind” award these young people would not enter full- from the Sertoma Club. When the city time ministry, Flower, along with Ralph of Springfield created a city council, Riggs and others, began advocating for many residents asked Flower to run for a J. Roswell Flower speaking at the the establishment of an Assemblies of council position. Flower consented, was 1953 General Council. God liberal arts college. Undaunted by elected, and served for several years. certain prominent Pentecostal leaders Judging by the number and range of overview of the history of the Assemblies who vilified him for his advocacy of letters received after his retirement and of God and the broader Pentecostal higher education, Flower supported the after his death, his friends were count- movement. He taught the course using formation of Evangel College, which less and his influence broad. his mimeographed manual from about opened its doors in 1955.45 1950 until his retirement at the end of Reflection and Education the decade. During these later years of Final Years Flower had long been interested in service, Flower hired an assistant, Curtis J. Roswell retired as general secretary the history of Pentecostalism. As early Ringness, to help shoulder some of his at the end of 1959. However, he did not as the early 1920s he had identified responsibilities. Flower hoped to write retire from ministry. In the fall of 1960 phases within the Movement. He placed a history of the Pentecostal movement he traveled to Charlton, Massachusetts, it in the framework of a biblical interpre- with particular focus on the Assemblies to preach for the Ministers’ Institute tation of the history of redemption. He of God. However, there was too much of the Southern New England District, traced its roots to Parham and attributed on his plate to accomplish that task. where his son George Ernest Flower was its breadth to Azusa Street. He argued He settled for editing histories by Carl superintendent. In a long presentation that the varied theological backgrounds Brumback and Klaude Kendrick. he noted the failure of the Fellowship to among first generation Pentecostals pro- Flower felt self-conscious of his own adequately provide its youth with a his- duced differing understandings of the limited formal education, lamenting in torical and doctrinal foundation for their baptism in the Holy Spirit, but that the his diary that Alice was better educated faith. He then detailed a solution, urging experience was the same. To Flower, than he. She had a high school diploma ministers to teach their people faithfully Pentecostalism was primarily an experi- and one year of college. J. Roswell and systematically.46 ence, not a specific theology. He argued had passed the entrance examination On June 1, 1961, J. Roswell and that one might have a genuine heart to attend a Canadian high school the Alice celebrated their fiftieth wedding experience of the Holy Spirit even if his summer the family moved to Zion City, anniversary.47 They were given a large or her head held wrong doctrine. This Illinois. But his family moved and he cash gift that allowed them to travel

2012 AG HERITAGE 21 New England District.50 Suzanne, a talented musician, married a Canadian pastor, Albert Earle; they served many years as pastors in New England and New Jersey.51 She remained active as a church pianist until recently when she suffered a stroke. Roswell (Rossie) died at age 21 in his senior year at Central Bible Institute.52 He had befriended and discipled an older student who later went to Central America for work. That man became active in youth work in a church, guiding and encouraging local youth. Today, several of those men are pastors. Roswell S. died young, but not before he shared the legacy of dis- cipleship he learned from his father. David pioneered a church in New York and later pastored in Maine and Massachusetts. After serving as super- intendent of the Southern New England District, he pastored in Dayton, Ohio for two decades. He now lives in Maranatha Village in Springfield, Missouri. He J. Roswell Flower, ca. 1950s. teaches the Sunday school class begun to Spain, where their daughter Adele He shared his knowledge of the Bible, by his parents at Central Assembly more Flower Dalton and her husband Roy administrative skills, and his wisdom than seventy years ago and preaches were serving as Assemblies of God mis- not only with the Pentecostal move- monthly at the Maranatha Village cha- sionaries.48 The following year, Flower ment, but, also, with civic, educational, pel. Many of J. Roswell and Alice’s suffered his first heart attack; a more and political bodies. grandchildren and great-grandchildren serious heart ailment hospitalized him The legacy of J. Roswell and Alice are actively serving the Lord all across in New Jersey where he was visiting his R. Flower continues through their the United States. daughter Suzanne Flower Earle and her descendants. Six children were born to J. Roswell Flower pleased God by husband Albert in 1965. Flower’s health their union: Joseph R. (1913-2010), A. proclaiming the gospel of the Lord Jesus remained fragile until his death on July Adele (1915-2006), George E. (1916- Christ to four generations — those of his 23, 1970, in Springfield, Missouri. 1966), Suzanne G. (1917- ), Roswell parents, his peers, his children, and his S. (1920-1941), and David W. (1925- ). grandchildren. The legacy of J. Roswell Flower’s Legacy Joseph planted a church in New York, Flower is our heritage as Pentecostal When J. Roswell Flower opened became superintendent of the New York saints. his heart to Christ in 1908, he had a District, and like his father served as desire to please God, which he believed general secretary of the General Council David K. Ringer, required spreading the full gospel and of the Assemblies of God (1975-1993). Associate Professor nurturing believers through evangelism, Adele spent many years as a mis- of Humanities at missions, and discipleship. From his sionary in Spanish-speaking lands in College of the salvation until his home-going 62 years Central and South America.49 She mar- Ozarks, is a Doctor later, Flower discovered that God had ried Roy Dalton, a missionary to Spain of Ministry candidate at the Assemblies prepared him to proclaim the Lord Jesus where she served alongside him. Like of God Theological Christ in many ways and places. He her father Adele was a prolific writer Seminary. His wife, preached in small Midwestern towns, in both English and Spanish. George Kathryn, is a granddaughter of J. African villages, mid-century European became a high school teacher and coach Roswell and Alice R. Flower. Ringer metropolises, and teeming Asian cities. before entering the ministry and serv- is working on a full-length biography of J. Roswell Flower. Flower wrote prolifically for fifty years. ing as superintendent of the Southern

22 AG HERITAGE 2012 NOTES Marie Reynolds autograph book, “Faded Roses Witness, December 20, 1913, 1. — From Life’s Flower Garden,” June 16, 1908. 34Alice Reynolds Flower, Grace for Grace, 86. See also, JRF, Diary I, June 16, 1908. 35Ibid., 117-118. 1AG News, July 23, 1970. 16Flower, Diary III, November 8, 1908. 36 2 17 J. Roswell Flower, “Building for God,” The Bethia A. Flower, “Grandmother Flower’s Alice Reynolds Flower, Grace for Grace Overcomer, August 1934, 4-5, 7. Story,” p. 4. (Springfield, MO: N.p., 1961), 47. 37 3 18 J. Roswell Flower, “Back to Calvary,” W. O. Boyd, letter to J. Roswell Flower, “His Faith Is Strong,” Indianapolis News, Pentecostal Evangel, October 5, 1935, 1, 10-11. February 24, 1940. June 1, 1911; Alice Reynolds Flower, Grace 38In 1917, the executive presbytery adopted 4J. Roswell Flower, My Diary, The Fads and for Grace, 49. 19 a resolution declaring the AG to be pacifist. Fancies of a Foolish Fellow IV, June 1, 1910. Alice Reynolds Flower, Grace for Grace, Pacifism remained the official position of the Flower writes that his water baptism was rather 59-60. AG until 1967. “a ducking than a real baptism and burial into 20 Ibid., 59-61. 39 the death of Christ and being raised in newness J. Roswell Flower, “The Plight of the Christian 21 of life in Him.” J. Roswell Flower, “A Closer and Deeper in the Present World War,” Pentecostal Evangel, 5 Fellowship for the Pentecostal Assemblies June 12, 1943, 6-7; and Flower, “The Plight Alice Reynolds Flower, “When Pentecost of Indiana and the Central States,” Christian of the Conscientious Objector in the Present Came to Indianapolis, A First-hand Report of Evangel, July 19, 1913, 1-2. World Conflict,” Pentecostal Evangel, July the Revival Which Began in 1907,” Assemblies 22 3, 1943, 2-3. For a comprehensive study of of God Heritage 5:4 (Winter 1985-86): 5-7; Combined Minutes of the General Council of the Assemblies of God, April 2-12, 1914, and the Assemblies of God stance regarding war, and Edith Blumhofer, “Indianapolis and The see: Paul Alexander, Peace to War: Shifting Assemblies of God: A Look at an Important November 15-29, 1914 (St. Louis, MO: Gospel Publishing House, [1915]), 4-5; and E. N. Bell, Allegiances in the Assemblies of God (Telford, City for the Pentecostal Movement,” Assemblies PA: Cascadia Publishing House, 2009). of God Heritage 20:2 (Summer 2000): 14-15. General Council Principles — Evangel Tract 40 6 No. 914 (Springfield, MO: Gospel Publishing The first quarterly issue of the ministers J. Roswell Flower, “God Honors Faith,” House, n.d.). No original copy of this tract letter was dated March 20, 1940. Now named The Pentecost 2:3 (February 1, 1910): 1; and has been found. A reprint was produced by Called to Serve, this quarterly letter issued by Dorothy Skoog, “Soldier of Faith,” LIVE (June Charles G. Weston sometime in the latter the executive offices continues to be sent to 2, 1957): 2. half of or after 1944 with his claim that “not all credentialed Assemblies of God ministers. 7 Skoog, 2. a word is changed from the original.” For a 41J. Roswell Flower, “The Genesis of the 8Initial Evidence: Historical and Biblical discussion of the approach of Bell and Flower Pentecostal Movement,” Pentecostal Evangel, Perspectives on the Pentecostal Doctrine of concerning “General Council Principles,” see: January 29, 1956, 6-7, 28, 30; also published Spirit Baptism, Gary B. McGee, ed. (Peabody, Darrin Rodgers and David Ringer, “Laying the as “Historical Review of the Pentecostal MA: Hendrickson Publishers, 1991); and Foundation for the Assemblies of God: Eudorus Movement,” Pentecostal Testimony, September Robert P. Menzies, Guest Editor, Asian Journal Bell and Alice and J. Roswell Flower,” in 1955, 4-5, 13, 31. Servants of the Spirit: Portraits of Pentecostal/ of Pentecostal Studies: “Initial Evidence” 1:2 42J. Roswell Flower, “The Present Position of (July 1998). Charismatic Pioneers, Andrea Johnson, ed. (Des Moines, IA: OBC Publishing, 2010), 3-9. Pentecost,” Pentecostal Evangel, June 13, 1925, 9Wayne E. Warner, “Mother Mary Moise of 23 7-8, 13; Flower, “A Retrospect,” Pentecostal St. Louis: A Pioneer in Pentecostal Social J. Roswell Flower, History of the Assemblies Evangel, April 8, 1939, 4, 10; Flower, “An Ministry,” Assemblies of God Heritage 6:1 of God [notes for Church Orientation Course at Evaluation of the Pentecostal Movement,” (Spring 1986): 6-7, 13-14. Central Bible Institute] [1950?], 25; E. N. Bell, Pentecostal Evangel, October 13, 1945, 2-3, “Who is Jesus Christ?” Pentecostal Evangel, 10 5-6, 8. These are samplings of his repeated Flower, Diary III, August 21, 1909.. August 14, 1915, 1. 11 themes. Flower, Diary III, September 15, 1909. 24 Edith L. Blumhofer, The Assemblies of 43Flower, Diary IV, January 8, 1910. 12J. Roswell Flower, “How I Received the God: A Chapter in the Story of American 44 Baptism in the Holy Spirit,” Pentecostal Pentecostalism, Vol. 1 (Springfield, MO: Undoubtedly, the most unusual tribute to J. Evangel, January 21, 1933, 2-3; and Flower, Gospel Publishing House, 1989), 232.25 J. Roswell’s learning was the conferring of an “How I Received the Baptism in the Holy Roswell Flower, “A Memoir of Brother Bell,” honorary Doctor of Laws degree upon him by Spirit” Pentecostal Evangel, January 28, Pentecostal Evangel, June 30, 1923, 3. Bob Jones College (now Bob Jones University) in June, 1946. 1933, 7. 26Alice Reynolds Flower, Grace for Grace, 65. 45 13 David Ringer, conversation with Adele Flower Flower, “How I Received the Baptism in the 27Ibid., 77-78. Holy Spirit,” Pentecostal Evangel, January 28, Dalton. 28 1933, 7. J. Roswell Flower, “The Pentecostal 46J. Roswell Flower, untitled address to Commission,” Pentecostal Evangel, June 12, 14 Minister’s Institute at Charlton, Massachusetts, J. Roswell Flower, “The Evidence of the 1920, 12. Baptism,” Pentecostal Evangel, April 17, September, 1960. Verna B. (Mrs. George) 29 1920, 4; Flower, “The Outstanding Effect of J. Roswell Flower, “The January Missionary Flower made a typescript of this tape recorded the Pentecostal Baptism,” Pentecostal Evangel, Report,” Pentecostal Evangel, February 18, presentation. The quotation is on page 1. August 29, 1936, 2-3, 5; Flower, “Brother 1922, 12. 47Alice Reynolds Flower, Grace for Grace, 167. 30 Flower Tells of Heritage,” The Conference J. Roswell Flower, “An Important Resolution 48Ibid., 167-173. Chronicle 4:4 (Springfield, MO: Sixth Annual Affecting Prospective Missionaries,” 49 National Youth Conference, August, 1945): Pentecostal Evangel, February 17, 1923, 12. Ibid., 134-135. 50 1-2; and Flower, Is It Necessary to Speak in 31Alice Reynolds Flower, Grace for Grace, 92. Ibid., 129. an Unknown Tongue? (Toronto, Canada: Full 51 32 Ibid., 130. Gospel Publishing House, [1954?]). Ibid., 105. 52 33 Ibid., 139-145. 15J. Roswell Flower, the first entry in Alice “General Convention of Pentecostal Saints and Churches of God in Christ,” Word and

2012 AG HERITAGE 23

The German District: Ninety Years and Counting

By Tim Sprecher and Joshua Ziefle

he German District Council of the Christ at a young age in the Pentecostal church. Rueb recalled Assemblies of God — formed in 1922 to a powerful salvation experience as a teenager: “I kicked and network German-speaking Pentecostals in kicked, even lost a heel on a shoe, so we believed there must the United States — celebrates its 90th anni- have been power.”4 In Akron, Ohio and elsewhere, German versary in 2012. Yet for some, the existence groups of “hungry people gathered in a private home, for wor- of a “German District” amongst Pentecostals ship and prayer for the baptism in the Holy Spirit and a deeper mightT seem a little strange. After all, the Germans are supposed walk with the Savior.”5 to be emotionally controlled, in love with efficiency and order, Famed immigration historian Oscar Handlin once wrote that and rigidly authoritarian in practice. A recent guide to German the immigrant tended to hold closely to the religion of the old culture confirms this pervasive stereotype: “No phrase warms country: “as his stable place in a whole universe slipped away the heart of a German like alles in Ordnung, meaning ‘every- from under him, the peasant come to America grasped convul- thing is all right, everything is as it should be.’”1 sively at the familiar supports.”6 It therefore may be surprising Though strongly suggestive of parts of the German that German immigrants and their families rejected their for- Weltanschaung, or worldview, these characteristics did not mer religious traditions in order to convert to Pentecostalism. prevent the spread of heartfelt and enthusiastic Pentecostalism Assuming, however, that sociologist David Martin is correct among German-Americans during the first decades of the twen- when he says that “when it comes to religious choice, ‘glob- tieth century. The story of German-Americans among the ranks al air makes free,’”7 Pentecostal conversion in the American of the Spirit-filled and the existence of the German District marketplace of religions makes sense. Equally telling is that as constitute an important part of the story of the Pentecostal they chose to do so they remained in congregations that were movement in the United States and offer broader insight into culturally and linguistically German. the development of faith among immigrant communities. As the fires of Pentecostalism burned across the United Beginnings States at the start of the twentieth century they were not con- By April 1914 Pentecostal believers from across the United fined solely to the American continent. Europe itself experi- States gathered in Hot Springs, Arkansas, and voted to incor- enced a revival of the Holy Spirit as both indigenous interest porate under the name “General Council of the Assemblies in the Holy Spirit and transatlantic connections helped spread of God.” As this new fellowship of churches coalesced, there the word of Pentecost. In Germany, leaders such as Jonathan was a growing awareness of the ethnic and language diversity Paul and Emil Humburg organized groups and held conferenc- within its ranks. In a nation much less homogenized than it es to further news about the baptism in the Holy Spirit.2 Over is today, a combination of pragmatism and missional drive on the following decades, some German immigrants would bring the part of Assemblies of God leaders led to the founding of a these experiences with them to America. Others, especially in new subgroup, the German District, that would help spread the the Midwest, had immigrated to the United States in the years word of Pentecost across linguistic and cultural barriers. before the revivals at Azusa Street and elsewhere. The German District (known as the German Branch until Conversion to Pentecostalism occurred in different ways for 1973) was birthed in the fall of 1922. Though there were these German-Americans. August Herman Wendt, for instance, some German Pentecostal congregations in existence at that had immigrated to the United States and spent a number of time, they had little interaction with one another because of years ministering in the Evangelical Church among German- the great distances involved. In spite of this, a number of the speaking peoples. For him the embrace of Pentecost was part church leaders responded to the invitation of Hugh A. Ulrich, of a longer journey fulfilled later in life.3 Others like George pastor of Bethel Tabernacle in Milwaukee, Wisconsin, to gath- Rueb had been born in the United States and had accepted er for a conference, November 17-24, 1922, in New Castle,

2012 AG HERITAGE 25 Pennsylvania. Seven of the sixteen par- 1933. Carl W. Loenser was elected dis- pastors to help start the church, which ticipants came from Michigan; others trict superintendent in 1933 and went is now known as Northfield Church in traveled from Illinois, New Jersey, New on to serve until his passing in 1969. Gering. Scottsbluff charter members York, Ohio, Pennsylvania, Wisconsin, His years of leadership were as long as included the Brotzman, Hessler, Klaus, and Canada.8 they were transformational. During his and Nazarenus families, which yielded After careful discussion most of the tenure the district invested significantly numerous Assemblies of God pastors.15 attending pastors decided to organize the in missions, the development of a dis- In 1935 Loenser asked Nickolaus German Branch (Deutschen Zweiges), trict campground, and the publication Lesch, a German immigrant from the first non-geographic equivalent of a of German language Pentecostal litera- Hungary, to relocate to North Dakota to district in the Assemblies of God.9 They ture.13 By 1969, the district had grown to plant churches among the state’s many did so with the blessing of Assemblies twenty-two churches from New Jersey to communities of Germans from Russia. of God General Chairman E. N. Bell, the Dakotas to the Pacific Northwest.14 Packing up his family of ten, Lesch who had written a brief note earlier that Due to linguistic and cultural dis- set up his home base in Hebron, North month that encouraged the formation of tinctions, the focus of district leaders Dakota. He began to meet with small this new group. Bell stated: “We should was to plant churches in specific areas groups in homes or barns in the towns be glad to have a German Branch to rec- of ethnic German populations instead of of Golden Valley, Blue Grass, Heil, New ommend Germans for credentials and to developing large congregations. Some Leipzig, and Elgin. One of these gather- encourage you every way possible. God like C. W. Loenser were eager to set up ings on the Sprecher farm near Hebron bless and guide you. Door is open.”10 tent revivals. A 1933 effort in Cleveland, resulted in what would later become the During the conference they adopted Ohio, for instance, resulted in the devel- Zion Church. Lesch’s efforts resulted in a brief constitution that formed the basis opment of a thriving and robust con- a number of German District church- by which these congregations were to gregation, which hosted the German es pastored via the “circuit preacher” model. In 1940 he divided his responsi- bilities, giving leadership of the congre- gations in Golden Valley and Blue Grass to Alvin Sprecher.16

Growth and Change Church planting among German- Americans took two forms in the twenti- eth century. One approach was to focus on ethnic populations that had been in the United States for some time but retained much of their German heri- tage and culture. The Rueb family is a A baptismal service of the German District in North Dakota in 1939. Alvin good example of this. In 1933 George Sprecher (left) and Nickolaus Lesch (right). H. Rueb was saved under the ministry of Jacob Rosen, a dynamic German- fellowship and work together. While District headquarters during Loenser’s speaking Pentecostal preacher who the constitution has been revised and tenure. German speaking immigrants had begun to plant churches in North enlarged since that time, it remains a in Pennsylvania, southwest Michigan, Dakota and South Dakota. Numerous solid foundation for the German District Ohio, Wisconsin and Illinois also formed people were saved, filled with the Holy to this day.11 churches and allied themselves with the Spirit, and healed in services character- August H. Wendt, who by then pas- German District during the early 1930s. ized as “raucous.” By 1937 the newly tored a German congregation in New The fires of Pentecost also spread converted George Rueb helped Rosen Castle, Pennsylvania, was chosen as among German-speakers in the northern start a church in Long Lake, South the first superintendent. He served plains states, primarily among German Dakota. This action marked the begin- the German District until his death in immigrants from Russia. In 1934 the ning of his work as a church planter/pas- 1929.12 He was succeeded by Hugh A. German Assembly of God in Scottsbluff, tor. He pioneered five German District Ulrich, a dynamic speaker with a pow- Nebraska, was born out of a revival churches: Streeter, North Dakota (1942- erful healing ministry who held the among some young Germans from 51), Medina, North Dakota (1949- position of district superintendent until Russia. C. W. Loenser soon sent them 55), Herreid, South Dakota (1956-62),

26 AG HERITAGE 2012 Java, South Dakota (1957-62), and Church of Bridgeton, New Jersey.19 in the District, says: “When you sing a Ellendale, North Dakota (1957-63). He By the 1950s most German District hymn in German, it has so much more also pastored five additional churches congregations were holding services meaning.”20 that had joined the German District: in both the English and German lan- Despite the grace that continued Ashley, North Dakota (1955-62, 1970- guages. A majority of the church mem- to bind together the ethnic fellow- 73), Wishek, North Dakota (1970-73), bers were immigrants from German- ship, the growing trend of holding ser- Puyallup, Washington (1973-74), Santa speaking settlements in countries such vices in both English and German cre- Clara, California (1964-69, 1977-79), as Russia, Poland, Hungary and other ated mounting pressures for pastors. In and Cleveland, Ohio (1975-77).17 eastern European nations. They or their the late 1950s and early 1960s Alvin Chauffeured by his teenage son parents had fled Germany during war- Sprecher had to preach four different David, Rueb crisscrossed the country- time, depression, or famine. Not always sermons on Sunday — two in German side as he ministered to various North welcome in their new lands, they sought and two in English. Further, each of the Dakota congregations. On a typical sermons needed to be unique because Sunday, Rueb’s first service was in he had some church members who Ashley from 9:30 to 10:30 a.m. David would attend all four services. Sprecher then drove them to Wishek for a service “When you sing a also led a German midweek service on from 11:00 to 12:00. After a quick lunch hymn in German, it Tuesday night and English midweek ser- they drove to Java for a 2:30 service, vice on Thursday night. Though daunt- and then to Herreid, South Dakota, for has so much more ing, his was a typical service schedule the evening service. This circuit was meaning.” in most of the German District churches about 200 miles long, and George’s during those years. income was solely dependent on offer- — Martha Klaus ings, which at times were less than Instruments of Fellowship $5.00 a week per church. On Tuesday One of the mechanisms that served night he held a midweek service in to unite the far-flung congregations of Wishek; Wednesday night was Ashley, the German District was the effective Thursday night Herreid, and Friday refuge and opportunity in the United use of publications. In the early years night Ellendale. David recalls his father States. Their cultures had changed from the German District cooperated with the would drink coffee during those days that of their homeland, but they were Russian and Eastern European Mission — just to relax! George Rueb led this drawn to churches that ministered to (R.E.E.M.) and jointly published Wort circuit-riding ministry for six years until them in German. und Zeugnis (“Word and Witness”).21 the churches grew and other ministers, Like any language, German has gone After R.E.E.M. and the Assemblies including his brother Raymond Rueb, through many changes in vocabulary, of God parted ways in 1940, the German joined him to help carry the load.18 pronunciation, and dialect. Thankfully Branch began publishing Licht und Another means by which the such barriers were never at issue with- Leben (“Light and Life”) in 1942.22 German District grew was through min- in the German District. Pastors moved The monthly magazine was gener- istry and evangelization among newer from the Dakotas throughout the United ally twenty-four pages of reports from German immigrants. In 1966 Alfred and States and vice versa without hav- the churches, doctrinal and devotional Ernestine Ziefle pioneered a church in ing any difficulty with their congrega- articles written by various pastors and New Jersey among German Lutheran tions over speech differences. Those teachers, and announcements of upcom- immigrants who had relocated there fol- who were recent immigrants directly ing events and activities. The German lowing World War II. Ziefle had first from Germany respected the differ- Branch of the Pentecostal Assemblies encountered this group through his par- ences and embraced their common heri- of Canada decided to make it their offi- ticipation in a Philadelphia-based Oral tage. Indeed, from time to time it was cial paper as well, a move that helped Roberts Crusade in 1964. Invited to not unusual to hear one of the pastors tighten the bonds of fellowship between travel to southern New Jersey for con- say, tongue in cheek, that “God speaks German Pentecostals in the two coun- tinued conversation, he was surprised to German.” Some pastors preached in tries. Beginning in 1932 the district also find numerous neighbors and their fam- both languages by alternating between developed and published its own Sunday ily members gathered together at a local German and English, especially if he or school quarterly, Lektionsheft, and its home, eager to hear his words. Weekly she felt the German language expressed lessons were taught in the churches meetings followed that led eventually to the point better. As Martha Klaus, the every Sunday morning. Lektionsheft the founding of the German Full Gospel most senior living credentialed minister was also sent to German-speaking

2012 AG HERITAGE 27 Pentecostals in Europe and Brazil. last 68 years.23 and the prayer times at the altar changed Perhaps the greatest means by which Around the time of Bethel Park’s lives. It was here that relationships with the German District remained united purchase, the district rescheduled its God and each other were forged among throughout the twentieth century was its annual conference from the fall to the Germans of the Assemblies of God. regular habit of meeting for conferences ten days in July so that families could With churches scattered across the entire and camps. Delegates at the German attend. With this move the tradition of nation, this common time of worshiping District’s organizational conference in German District Family Camp was born. together was vital. 1922 decided to sponsor an annual con- At first the meetings were held in a large Pastor Alfred Ziefle still remembers ference in order to strengthen bonds of tent and sleeping accommodations were how everyone in his New Jersey congre- fellowship. During the first two decades very primitive. In 1947 a tabernacle was gation planned their year around camp these conferences were held in various constructed, and over the years the men time, and a convoy of up to ten cars churches and at campgrounds, including of the district built a series of dormito- would head to Bethel Park every sum- at Lake Odessa, Michigan. ries and other sleeping quarters during mer from his church.25 One suspects that All the same, it was well known occasional “work weeks.” the twelve-hour drive from New Jersey among the brethren that there was a Former Superintendent David D. was not the longest trek made by those need for a permanent campground of Rueb recounts that camp meetings and seeking fellowship at Bethel Park. their own. Around this time the pas- conferences were the glue that held tor of the Bridgman, Michigan, church the district together. In the early years Worldwide Ministry International in orientation and feel- ing strongly the fires of Pentecostal evangelism, it is no surprise that the German District has historically placed a strong emphasis on missions. Indeed, as early as 1923 the small district con- tributed nearly three thousand dollars for missions work.26 Over the years numerous missionaries were blessed by the sacrificial giving of churches and individuals in district churches. Two missionaries to South Africa received much of their support from the German District, along with several to Germany (including Alfred and Ernestine Ziefle), A group of people standing in front of the tabernacle of the German Branch campgrounds in Bridgman, Michigan in 1951. India, the Philippines, Argentina, Chile, and among the Mennonites of Mexico. had a dream that there was a piece of every pastor was expected to attend and The strongest missionary effort, ground for just that purpose and was encourage his church members to attend however, was to the large German directed to look to the east. He and his as well. The daily services — two in community in southern Brazil. John wife began to drive around, and as they German and two in English — were as P. Kolenda spent several years there approached a wooded piece of property, deeply Pentecostal as they were uplift- and set up an organization called he looked east and saw the exact place ing.24 Ação Evangélica de Desenvolvimento he had seen in his dream. He shared his Special memories of those bygone Missionário (ACEDEMA) that sent experience with Superintendent C. W. days include all ten of the Kolenda young people to Bible school and built Loenser, who had just received a letter Brothers singing and preaching or Rev. churches in the German communities. from a woman who said the Lord had Joseph Wannenmacher ministering with ACEDEMA derived all its funds from told her to give eight thousand dollars to his violin. The camp’s orchestra was a German District churches, and dozens the District to purchase some land. This relatively ad hoc affair; if you wanted to of young men and women went into being the exact price for the property in play in the orchestra, you had to arrive ministry as a result of this support. Bridgman, the German District in 1944 early to get a good seat or you would When J. P. Kolenda left the work quickly purchased the eighty acres that end up sitting in an aisle. in Brazil to minister in a Bible school is now Bethel Park. The site has been an Like many family camps, the wor- in Germany, Alvin Sprecher, who later integral part of district activities for the ship was grand, the preaching lively, became the fourth district superinten-

28 AG HERITAGE 2012 German District Superintendents

August H. Wendt (1922-1929) Hugo A. Ulrich (1929-1933)

Carl W. Loenser (1933-1969) Alvin Sprecher (1969-1981) Raymond Rueb (1981-1985)

David D. Rueb (1985-2006) Daniel J. Miller (2006-present)

dent, went there to continue the work. assignment, and for more than forty Kinas built a daycare and school cen- However, after three months he encoun- years Woldemar Kinas and Telfried ter called Lar Betânia in the city of tered a severe problem with his eyes Herbst were the district representatives Blumenau that continues to care for over and had to return to the United States. in southern Brazil along with Reinhold 400 children at a time.27 Two Brazilian brethren picked up the Hass. In addition to planting churches, According to Kinas, the German

2012 AG HERITAGE 29 team members have traveled to a small town in Brazil to construct the buildings and minister to the children and neigh- boring communities through outreach- es. By working together with the local churches, hundreds have accepted Christ and heard the good news of Jesus Christ. Today the missions program of the dis- trict has a strong effort in India as well as Brazil. Family Camp still occurs every July, and old friends — many of whom no longer have a local German Assembly to attend — come together to be refreshed in body, soul and spirit. Under Superintendent David Rueb’s leader- German District Publications ship, Bethel Park’s facilities were updat- ed and improved, ensuring that it will District’s partnership with the Santa slowed to a trickle, and those now arriv- continue to function as a retreat center Catarina District of the Assemblies of ing have much greater proficiency in for years to come. Other regular meet- God in Brazil has contributed to the English. The churches have changed ings take place in the Dakotas and on the Brazilian church’s amazing growth. as well. Some, especially in the small, West Coast to maintain the bonds of fel- Missionary Terry Johnson, son of declining rural communities of the lowship across the district. Bernhard Johnson, states: “Quite a few Dakotas, have consolidated. In many Daniel Miller became district super- of the ministers [in the Santa Catarina congregations German services were intendent in 2006, a position he fills in District] are of German background dropped because of lack of attendance addition to his duties as senior pastor whose families came into the Assemblies and replaced by a German Sunday of First Assembly of God in St. Joseph, of God through the German churches.” school class. In some cases a lack of Michigan. In 2012 the German District is In 2010, the Brazilian Assemblies of attendance has led to the elimination of the smallest district in the Assemblies of 28 God reported 22 million adherents. these classes as well. All of this has been God, reporting 15 congregations.29 Even further complicated by the difficulties so, it is moving forward by continuing New Beginnings posed in finding pastors able to minis- to plant churches. The newest additions Following the long tenure of C. W. ter in both languages. Further, exclu- are Middle Tree Church in the city of St. Loenser, Alvin Sprecher led the district sively English-speaking pastors joined Louis, Missouri, and a Spanish-speaking as superintendent from 1969 to 1981. the German District who had come from congregation in St. Joseph, Michigan. The 1970s and 1980s saw an explo- the geographical districts, and they had The goal is to plant at least two new sion of church planting on the West much greater connection with their for- churches every year. Additionally, Coast. Harro Braker planted churches in mer districts and churches. many are observing a revival of interest Portland, Oregon, and San Jose and Santa Slowly but surely, congregations among third and fourth generations of Clara, California. Home study groups began to migrate their churches to the German Pentecostals. Recalling sociolo- started by Juergen and Rita Ringmann geographic districts where they resid- gist Will Herberg’s famous thesis, this resulted in churches in Tacoma and ed, thereby decreasing the number of curiosity for the old ways shows that Kennewick, Washington. Church plant- churches in the German District. Even “the men and women of the third gen- ing continued into the 1980s as two new so, many members of those congrega- eration now began to turn to define their congregations were started in Michigan. tions who have their roots in the German place in American society in a way that George Rueb’s brother Raymond and District continue to attend Family Camp, would sustain their Americanness yet George’s son David took the reins as go on District MAPS trips, and maintain confirm the tie that bound them to their German District Superintendent during the fellowship that is so dear to them. forbears.”30 Among some, for instance, these years (1981-1985 and 1985-2006, In 1997 the District collaborated there is a growing interest in the German respectively). with a young Brazilian pastor and Lar Advent service, rich in symbolism and In recent decades German-speaking Betânia to start a children’s home called meaning even if spoken in an unknown immigration to the United States has John 3:16. Over one hundred MAPS language.

30 AG HERITAGE 2012 Conclusion NOTES 15“We Have a Heritage: We Have a Hope,” In his classic work The Uprooted, Fiftieth Anniversary Booklet of Northfield Church, Gering, Nebraska, 1984. Oscar Handlin wrote of his attempts 1Stefan Zeidenetz and Ben Barlow, The 16Alvin Sprecher, “Rose and Nick Lesch: “to write a history of the immigrants in Xenophobe’s Guide to the Germans (Oval We Treasure Your Memory,” ca. 1995. Books, 2008), 12. America. Then I discovered that immi- FPHC; Darrin J. Rodgers, Northern Harvest: grants were American history.”31 In 2See the early chapters of Paul Clark, German Pentecostalism in North Dakota (Bismarck, much the same way, then, the stories of Pentecostal Church Planting, 1945-2005: ND: North Dakota District Council of the these German stalwarts might also be Implications for Intentional Mission in the Assemblies of God, 2003), 37. Twenty-First Century (Benton Harbor, MI: 17Darrin J. Rodgers, “German is Food for our own. They have a rich history that Priority Publishing, 2011). speaks both to the power of the gospel the Soul: George Rueb, German-American 3A. Reuben Hartwick, “August Herman Wendt: Pentecostal Pioneer,” Assemblies of God and the deep need for community in the German District Pioneer,” Assemblies of God Heritage 19:3-4 (Fall-Winter 1999-2000), body of Christ. Their genesis and fruit- Heritage 26:1-2 (Spring-Summer 2006): 34-35. 24-25. ful existence are indicative of the adapt- 4George Rueb as quoted in Darrin J. Rodgers, 18David Rueb, interview by Tim Sprecher, 2011. ability of Pentecostalism in general and “German is Food for the Soul: George Rueb, 19Joshua R. Ziefle, “New Wine in Old German-American Pentecostal Pioneer,” the Assemblies of God in specific. Wineskins: A Study of Pentecostal Conversion Assemblies of God Heritage 19:3-4 (Fall-Winter That such a relatively small group in a German Lutheran Immigrant Community” 1999-2000), 24-25. could grow and prosper in the things of (paper presented at 2010 Meeting of the Society 5 the Lord over the past century speaks Zur 45 : Konferenz des Deutschen Zweiges. for Pentecostal Studies). [anniversary book for the 45th conference of 20Martha Klaus, personal interview by Tim powerfully to the ability of similarly the German Branch] (N.p.: N.p., 1967), 17. Sprecher. Reverends Arthur and Martha Klaus united and motivated groups within English translation. pastored German District churches in North our movement in days to come. In this 6Oscar Handlin, The Uprooted: The Epic Dakota, Illinois and California. time of global Pentecostalism and trans- Story of the Great Migrations That Made the 21H. A. Ulrich of Milwaukee began publishing American People (Boston: Little, Brown, and national faith, groups like the German Wort und Zeugnis, reportedly the only German Company, 1951), 117. District remind us that the entirety of Pentecostal publication in America, in 1915. Pentecostal history has been a story of 7David Martin, Pentecostalism: The World See Latter Rain Evangel, November 1915, 11. conversion, immigration, growth and Their Parish (Oxford: Blackwell Publishers, News reports in 1923 announced that Wort und 2002), 49. Zeugnis, which had been discontinued during change — all to the glory of God. 8German Branch Minutes, 1922. FPHC. World War I, had been resurrected and was now the official organ of the German District. 9The German Branch functioned as a non- See Pentecostal Evangel, May 5, 1923, 15 geographic language district. The German Timothy A. and Latter Rain Evangel, April 1923, 11. The Branch chairman (later called superintendent), Sprecher (M.S., periodical was published irregularly until from its beginning in 1922, served as an Massachusetts 1930, when the Russian and Eastern European associate presbyter (later renamed general Institute of Mission (R.E.E.M.) began jointly publishing presbyter) along with the geographic district Technology) is it with the District. a former plant superintendents. This is in contrast to the Latin 22Darrin J. Rodgers, “Deutscher Zweig der manager for American District, which commonly dates its Assemblies of God,” in Gary McGee, People of General Motors beginning to the 1918 formation of the Latin the Spirit (Springfield, MO: Gospel Publishing (Detroit, MI) and American Convention. However, the Latin House, 2004), 266-267. is now retired and lives in Branson American Convention did not function as a West, Missouri. He is the son of district; affiliated ministers and churches were 23Rueb interview; “60th Anniversary, 1922- German District Superintendent Alvin members of geographic districts. When the 1982, of the German District of the Assemblies Sprecher. convention became the Latin American District of God,” pamphlet. FPHC. in 1929, it became the second non-geographic 24Ibid. language district. 25Alfred Ziefle, personal interview by Tim 10E. N. Bell, letter possibly to A. H. Wendt Joshua R. Ziefle Sprecher. (Ph.D., Princeton regarding the opening of a German Branch, 26 Theological November 9, 1922. FPHC. General Council Minutes, 1923, 51. 27 Seminary) is 11Loenser, 3. Rueb interview. Associate Professor 28 12A. Reuben Hartwick, “August Herman Wendt: Terry Johnson, e-mail message to David D. of Youth Ministries German District Pioneer,” Assemblies of God Rueb, 2011. at Northwest Heritage 26:1-2 (Spring-Summer 2006): 34-35. 29 University AG Church Directory, AG Passport, accessed (Kirkland, WA). He 13“60th Anniversary, 1922-1982, of the German February 1, 2012. is the grandson of German District District of the Assemblies of God,” pamphlet. 30Will Herberg, Protestant-Catholic-Jew pioneers Alfred and Ernestine Ziefle. FPHC. (Garden City, NY: Doubleday, 1955), 31. 14General Council Church Directory (1969), 31Handlin, 3. 293-294.

2012 AG HERITAGE 31 Juan L. Lugo Juan L. Lugo’s Legacy: Puerto Rican Pentecostalism

By Benjamín Alicea-Lugo

Juan León Lugo1 left his native Puerto Rico in 1900 as a ten-year-old Roman Catholic island boy, and he returned in 1916 as a twenty-six-year-old missionary and ordained minister of the newly- formed Assemblies of God.2 His missionary journey to bring the Pentecostal message to his native land brought him almost 7,000 miles — from Hawaii to California and St. Louis to New York, and ending in the small and remote Caribbean island of Puerto Rico. His destination was Ponce — also known as “La Ciudad de Leones.” It is interesting that a young man named León would be the first one to preach Pentecost in Ponce, Puerto Rico.

The Lugo Legacy lasting elements of his legacy that have earned him the respect During his twenty-five-year tenure with the Assemblies of and admiration of a grateful Puerto Rican nation. God, Juan Lugo was not only responsible for the importing of Pentecostalism to Puerto Rico, but also the exporting of a con- Religious Life in Puerto Rico textualized and indigenous Puerto Rican Pentecostalism that Puerto Rico underwent significant sociopolitical and reli- has influenced Spanish Pentecostalism in many places outside gious changes around the turn of the twentieth century. The of Puerto Rico as well. The ecclesiastical patterns he set and island, discovered by Columbus in 1493, remained a Spanish the convictions that he formulated3 are still the norm in many possession for over 400 years. The Roman Catholic Church Spanish-speaking Pentecostal communities in Puerto Rico, arrived with the Conquistadores, and Catholicism had exclu- the Caribbean, Latin America, Central America, and Spanish- sive rights of evangelization. The scenario changed in 1898 speaking communities of the United States. Although he was as Spain ceded Puerto Rico, the Philippines and Cuba to the not alone,4 there is consensus that Lugo played a seminal and United States. Puerto Rico came under US control by the apostolic role in the planting, development and exporting of Treaty of Paris signed on December 10, 1898. Puerto Ricans Puerto Rican Pentecostalism.5 have been US citizens since 1917. The US gained possession Puerto Rican Pentecostals consider him the pioneer of the of an island of nearly one million inhabitants with an illiteracy Pentecostal movement on the island and the primary reason rate at 87%. Puerto Rico had a small educated upper class, an why the Pentecostal message arrived so early after the Azusa almost nonexistent middle class and a large population of mes- Street revival, from California to Hawaii, and finally to Puerto tizos.8 The Puerto Ricans received the Americans with the hope Rico. Historian Carmelo Alvarez states: “From these humble conditions would change significantly for the better.9 This was beginnings, tiny Puerto Rico became a Pentecostal power- the Puerto Rico of Lugo’s childhood. house, exporting evangelists to all Latin America.”6 Lugo Religious life in Puerto Rico changed upon becoming an did his pioneering work as a minister and missionary of the American territory. The Catholic Church, which had enjoyed Assemblies of God, but his breadth of influence reached other its status as the state religion, had to adapt to being one faith major Puerto Rican Pentecostal denominations.7 among many. Hundreds of Roman Catholic clerics, no longer This article will explore the early life and ministry of Lugo salaried, returned to Spain and were replaced by American including: the call on his life, his missionary journey, his early priests of Irish descent. The lack of native clergy made it dif- Pentecostal ministry on the island and finally, the enduring and ficult for the Catholic Church to respond to its constituency’s

2012 AG HERITAGE 33 Isabel and Juan Lugo (front, center) with their six children in New York city, 1948. needs during this season of sociopoliti- ity and “to seek the best economy of economic conditions, resulting from a cal change. operations, and far above all, to impress confluence of political changes, the dev- American Protestant churches began upon the people of Porto Rico the essen- astation of the hurricane of 1899, and directing a significant number of mis- tial harmony and unity of our common poor market conditions for sugar and sionaries to Puerto Rico. Protestant mis- Christianity.”11 coffee crop exports. The Hawaiian sugar sionary activity arrived with the advent The Episcopal Church, though not a industry sought labor worldwide, and of American sovereignty over the island. formal part of the Comity Agreement, recruiters promised comfortable accom- In a Comity Agreement, American accepted responsibility for the Anglican modations for the trip and good jobs Protestant churches divided the mission- churches in Ponce and Vieques12 and when they arrived. Lugo commented ary field in Puerto Rico among four and began additional missionary activity.13 that his mother was apprehensive about eventually nine Protestant denomina- It is unlikely that the young Lugo and this relocation, which made her a pil- tions: Presbyterian, American Baptist, his family had any contact with the start- grim and a stranger in a foreign land.14 Congregational, Methodist Episcopal, up Protestant church in Puerto Rico. For young Juan Lugo, it seemed like Disciples of Christ, Christian and However, when he returned he found one big adventure. He dreamed that he Missionary Alliance, United Brethren a Protestant witness that was maturing would be able to experience a life not in Christ, the Christian Church of the and growing, yet void of the Pentecostal afforded to him in Puerto Rico. The United States, and the Evangelical witness. voyage and the ensuing years in Hawaii Lutheran Church in North America.10 proved difficult, however. One of Lugo’s The agreement gave each denomi- Juan Lugo’s Youth sisters died en route to Hawaii. Once in nation an exclusive territory. The first Juan León Lugo was born in Yauco, Hawaii, Juana worked long hours as denomination to enter a field (town or Puerto Rico on October 26, 1890. When a housekeeper for a salary of $10 per village) was given the exclusive rights Lugo was 10 years old, his mother, Juana, week to support Juan and his surviving to evangelize, with the exception of gathered him and his two sisters and left sister, while her children received a pub- the two major metropolitan areas (San Puerto Rico in 1900. They set sail for lic education. Juan and Ponce) which were open to Hawaii, seeking better economic oppor- In 1913, after thirteen years of dif- all groups. They hoped to minimize the tunity and employment. They were not ficult life and labor in Hawaii, Lugo’s friction and competition that charac- alone. Thousands of Puerto Ricans exit- mother had contact with Pentecostal terized 19th century missionary activ- ed their homeland because of depressed missionaries who were en route to Japan

34 AG HERITAGE 2012 and China. The missionaries came from November 9, 1913, Lugo bid fare- bring the full gospel to Puerto Rico. The the interracial Azusa Street revival in well to his home church in Oahu and youth group president, Hulda Needham, Los Angeles, which had become a focal traveled with the Ortiz family to San approached Lugo and told him they point in the emerging Pentecostal move- Francisco. In his autobiography, Lugo would pray for him and his calling to ment. recounted his early ministry experiences return to his native land. These traveling missionaries saw the in San Francisco, Oakland, San Jose, Lugo returned to the youth service opportunity to sow Pentecostal seeds in Castroville and Los Angeles, California. the following Wednesday and a man the lives of Puerto Rican farm workers.15 The move from Hawaii to major urban told him, “Brother, at the Saturday night Juana was receptive to the Pentecostal centers in California provided an impor- prayer meeting, there was a message in message, accepted Christ, and quickly tant setting for ministry formation and tongues. God gave the interpretation and told her son, Juan, about her spiritual maturation, and the honing of skills for instructed us to send you immediately to discovery. She wrote to Juan, excited evangelism and church planting.19 the mission field.” The Bethel Temple that she had finally found the joy that Ortiz mentored both his son and Juan she had hoped to find when she left Lugo for the ministry. Both father and Puerto Rico. son had been ordained on November 15, Lugo initially rejected his mother’s 1911, in Hawaii by Pentecostal mission- witness, but she continued to pursue ary Thomas Anderson (Panchito was him. When he visited his mother, he only about 15 years old at his ordina- was struck by the changes he saw. Juana tion). They transferred their credentials had been a chronic smoker, but after to the Assemblies of God in early 1916. her conversion she stopped smoking The elder Ortiz encouraged Lugo to and her countenance had changed. She apply for credentials, and he received was now joyfully singing and praising his ordination from the newly-formed God as she cooked and performed other Assemblies of God on January 30, household tasks. Juan’s mother was a 1916.20 changed woman, and she attributed it to In preparation for ordination, her Pentecostal experience.16 Panchito and Lugo traveled to Santa Lugo recounted in his autobiography Rosa, California, where they studied that a friend, Abad Vélez, who could not at a Bible school under the tutelage of read, asked Juan to read the Gospel of Elsie Johnson, an Assemblies of God John to him. Juan reluctantly agreed, and missionary to Mexico. George and this became a daily lunchtime activity. Carrie Judd Montgomery also mentored One day, Juan felt something “strange Lugo and taught him Scriptures. The in his being” while reading John 5:24: Montgomerys, a wealthy Pentecostal “Verily, verily, I say unto you, he that couple in Oakland, California, operated heareth my word, and believeth on him a rest home for missionaries called the that sent me, hath everlasting life, and Home of Peace and also published the shall not come into condemnation; but widely-circulated Triumphs of Faith is passed from death unto life.” magazine.21 He wrote that on that day, June Lugo and Panchito next traveled 13, 1913, “I turned over my life to the to Los Angeles, where they made con- Juan and Isabel Lugo wedding Savior and placed my life at the Lord’s tact with Bethel Temple, a prominent picture, July 29, 1917. feet.”17 Soon afterward, Lugo was bap- Assemblies of God congregation pas- tized in water and filled with the Holy tored by George Eldridge.22 Bethel youth went a step further and provided Spirit with the initial evidence of speak- Temple would become the catalyst for the means to go. The man told Lugo, ing in tongues. It was then that Lugo Lugo’s return to Puerto Rico. The con- “We have already allocated the funds so received a call to ministry.18 gregation aided him financially and you can leave whenever you are ready.”23 Lugo’s pastor, Francisco Ortiz, emotionally to cross the United States Those words expressing confidence and announced that he and his son, Francisco and to break new missionary ground. support surprised Lugo since the Bethel Ortiz, Jr. (Panchito), were planning to Lugo later recalled that, during a visit Temple youth barely knew him. Lugo move to San Francisco. Lugo decided to Bethel Temple’s youth service, he received this message as the Word of to follow them across the ocean. On stood up and shared that he had a call to the Lord that he should obey. On August

2012 AG HERITAGE 35 17, 1916, Lugo left Los Angeles bound In addition, Jamieson gave Lugo the also learned how to organize and grow for Puerto Rico with the funds he would name and address of Sister Michael, local congregations, he honed his public need for his journey.24 a convert of Jamieson’s who lived in speaking skills, and he gained experi- Lugo made several important stops Santurce, Puerto Rico. This contact ence in working with both English and on the way to Puerto Rico. He trav- would prove fortuitous, as she opened Spanish-speaking congregations. eled north to San Jose to say good-bye her home to Lugo upon his arrival and to his sister and stepsister, Carmela and remained a lifelong friend and support- A Spiritual Hurricane Angela, who had also come to California er. At every stop along the journey from The effects of Juan Lugo’s return from Hawaii. He then returned to Los Los Angeles to Ponce, Puerto Rico, to Puerto Rico in 1916 could be com- Angeles, and the Bethel Temple youth Lugo received confirmation of his call, pared to a hurricane. It seemed that God escorted him to the train station where which encouraged the budding mission- worked through Lugo’s ministry like a he began his cross-country journey. He ary. tropical storm, with increasing winds stopped in St. Louis, then headquarters When Lugo left Puerto Rico with his that affected everything in sight. The of the Assemblies of God, and met with family in search of a better life, he did Protestant churches did not see it com- J. Roswell Flower, founding secretary of not think he would ever return — cer- ing. And the Roman Catholic church the Fellowship. Lugo commented, “He tainly not with a calling to preach a mes- viewed Lugo as a Protestant hybrid that it did not understand. Lugo arrived with intensity and a spiritual mandate. Another Assemblies of God mission- ary to Puerto Rico, Frank Finkenbinder, later recalled:

Among the pioneers, perhaps it was brother Lugo who preached with the most fire and power. Wherever he preached, multitudes followed him. Some other evangelical pastors were filled with envy and looked for a way to make him leave Puerto Rico. They offered to help him go to the Dominican Republic. They offered him free passage, and even offered to give him a house, because they said there was more need in the Dominican Republic. Group picture of Pastors of La Iglesia de Dios Pentecostal in Puerto Rico, Brother Lugo had his call to Puerto 1937. Rico, and politely refused.26 greatly encouraged me in my mission. I sage he had not known in Puerto Rico. In Lugo met with a government official left his office feeling stronger and cheer- retrospect, the Lugo migration to Hawaii and received verbal approval to preach ful about the work God had called me provided the context for the reception of on the street corners and in the plazas to do.”25 the Pentecostal message and the redirec- of Puerto Rico. He received the clear- Eventually, Lugo arrived in New tion of his life toward missionary work in ance to do what he came to do — preach York City and stayed at the mission- his native land. He was mentored in the ¡Pentecostés! ary house operated by Glad Tidings ministry by Francisco Ortiz, his pastor The first street corner service was in Tabernacle, the large congregation led in Hawaii and California, and he gained Santurce on the corner of La Parada 18 by Robert and Marie Brown. There experience from the churches and mis- ½ and Figueroa Street (near the home he met Robert Jamieson, a visiting sions where he attended and served dur- of Sister Michael).27 The street corner Canadian Pentecostal missionary to ing his two years in California. Lugo’s preaching service became the staple of the Virgin Islands. Jamieson’s accounts formative experiences in Hawaii and the Puerto Rican Pentecostal evange- from the mission field spurred Lugo to California taught him how to lead peo- lism strategy. Lugo started an open-air expect great things. ple to Christ and to disciple them. He evangelism event on a street corner,

36 AG HERITAGE 2012 drew a crowd and then moved indoors accepted the invitation to continue meet- Ortiz, who came from a God-fearing with those who responded. This move ing in the home. At that first Saturday Roman Catholic home and had accepted indoors created a more intimate set- night service, which lasted until 2:00 Christ during one of Lugo’s services. ting for discipling and seeking the Holy a.m., eleven persons accepted Christ, They married on July 29, 1917. Isabel Spirit (“la promesa del Espiritu Santo”). including the owners of the house!32 came from a privileged family in Ponce, Although Lugo was dynamic, elo- This was the beginning of a revival and her father was a respected medical quent and relentless, the result of in Ponce and the surrounding region doctor. Lugo loved to tell the story about the first event was discouraging. He that became like a spiritual hurricane. how Isabel’s mother came to a revival recalled, “Comencé solo y terminé solo” Despite denominational opposition, meeting, intending to convince her (I started alone, and I ended alone).28 governmental interference and pressure, daughter to leave the Pentecostals. Once After a few discouraging nights, a group open hostility and public cynicism, Juan there, however, she changed her mind. of Christians from St. Thomas, Virgin Lugo and the other pioneers baptized Deeply impressed by the sincere Islands, who worshiped in a nearby their first nine converts. They held the and demonstrative Pentecostal worship, storefront became daily attendees at the baptismal service in el barrio Los Meros she told Isabel that she saw no wrong street corner services. They asked Lugo on the Ponce shores. in her decision to join the Pentecostals to visit their church and to preach the Francisco D. Ortiz, Sr. and Panchito and affirmed her in her conversion.33 Pentecostal message to them in English. Ortiz, the father and son who worked La Hermana Isabelita, as she was For twenty-four consecutive days, with Lugo in California, arrived in fondly called, served as a wife, home- Lugo preached in Spanish on the same maker, counselor, teacher, a respected street corner accompanied by these Christian leader, and a co-laborer with Christians, and afterward they returned Lugo throughout his ministry in Puerto to the storefront for study and prayer. Lugo founded an Rico, New York City and other places in The street corner crowds grew in num- indigenous Puerto the United States where he traveled and ber every night. Lugo knew he could Rican church that served. She was one of the first teachers settle into this growing ministry in of the Mizpa Bible Institute — found- Santurce but his calling was to Ponce, altered the Puerto ed by her husband in 1937 as the first in the southern portion of Puerto Rico. Rican religious and Pentecostal Bible school on the island. The need was great in Santurce and social landscape. She was an exemplary pastor’s wife in a the community responded,29 but he felt denomination that consisted primarily of he had to complete his journey to Ponce. young ministry families who benefited He briefly stopped in his hometown of from her maturity, acumen and exam- Yauco30 to meet with his sister and other Ponce and joined the evangelization ple. Puerto Rican historian Roberto family members whom he had not seen efforts along with Salomón Feliciano Domínguez commented about this “dis- for 16 years, and then traveled sev- and Lucero Lucena. They moved in dif- tinguished woman”: eral miles to his appointed destination, ferent directions from Ponce in response Ponce.31 to requests from new converts and This unique worker of God had Lugo arrived in Ponce on November Spirit-filled believers for preachers and been a “mother in Israel.” Along 3, 1916. He met with Sister Lucena, pastors to help them spread the message. with her domestic responsibilities, whom Lugo knew from California. The winds of Pentecost blew throughout she made personal home visits, She surprised Lugo by telling him that the southern parts of the island. organized women’s organizations, Salomón Feliciano, a Puerto Rican By 1920, in just over three years, and prepared programs. In reality, friend who lived in Hawaii, had arrived Pentecostal preaching points and cha- she was the power behind the the day before. Feliciano, like Lugo, had pels had been established in Playa de throne, to express it as it was. experienced Spirit baptism in June 1913. Ponce, Monte Llanos, Ponce, San Antón, It is impossible to conceive of That night, Lugo and Feliciano Nuevo Bélgica, Playa of Mayaguez, Juan L. Lugo apart from Isabelita joined with another believer, Sister Esperanza of Arecibo, Tibet and Galicia Lugo. Together they planned and Dionisia, and held their first street cor- de Juana Díaz, Pasales de Utuado and decided, after they both sought the ner service in Ponce. When the service Paris de Lajas, Aibonito de Hatillo, throne of God asking for wisdom. ended, Feliciano asked if someone Islote, Pastales and Don Alonso. Isabel was a faithful and worthy would open the doors of their home to During his first year of ministry in companion, the counselor in times continue the service. A couple opened up Ponce, Lugo made a life-changing dis- of affliction.34 their house, and a number of observers covery. He met a young woman, Isabel

2012 AG HERITAGE 37 with a political entity. The organization, therefore, became known as La Iglesia de Dios Pentecostal and functioned as the Puerto Rico District Council of the Assemblies of God.37

Exporting Pentecost to the Mainland Lugo began exporting Puerto Rican Pentecostalism to the mainland in the 1920s when he made several trips to the United States. He traveled to main- tain friendships with people at Bethel Temple in Los Angeles, and to take a break from the arduous task of found- ing La Iglesia de Dios Pentecostal, Lugo traveled through New York City, the port of entry to the United States, and visited Puerto Ricans who had been part of La Iglesia de Dios Pentecostal on the island. In 1928, Lugo sent Tomas Alvarez to New York City to open a work among the Puerto Ricans who had settled in the Ecos de Pentecostes record album cover. Greenpoint section of Brooklyn. This was one of the earliest-known Spanish- In four years, the Puerto Rican running over. How I enjoyed speaking Pentecostal churches in New Pentecostal Church grew in number and myself that night! The Porto Ricans York City. By 1931, fifteen years after influence and saw the need for institu- surely know how to sing, and they Lugo’s return to his homeland, the indig- tional organization. On September 1-6, put their whole soul into it. And enous Assemblies of God fellowship 1920, the first meeting of the newly- they can testify as well as they that he led had grown to 37 organized formed Pentecostal church took place. can sing. I found the Porto Ricans churches. He felt his presence was no In attendance at this initial meeting very acceptable to the full gospel. longer critical in Puerto Rico, and he set were 27 missionaries, pastors and dele- In fact, I would say that the entire his sights on the Spanish-speaking com- gates. They reported 600 members, 6 (5 island seems to hunger for God.36 munities in New York and elsewhere in native) missionaries, 2 ordained minis- the United States.38 ters, 8 local preachers, 6 chapels and 11 On November 4-7, 1921, delegates In 1931, Alvarez returned to Puerto congregations. Delegates elected Lugo gathered from around the island and, Rico, and Lugo and his family moved to serve as president and Feliciano and with Ball present, formally identified to Greenpoint to pastor the small con- Panchito to serve as presbyters.35 with the Assemblies of God. The min- gregation in Brooklyn. Lugo saw the In October 1921, Henry C. Ball, the utes record this meeting as the “First importance of opening a new church superintendent of the Hispanic work for Annual Conference of the Assemblies in East Harlem (known as Spanish the Assemblies of God, came to inspect of God in Puerto Rico.” Delegates elect- Harlem), where many Puerto Ricans had the work of the new Puerto Rican ed Lugo to serve as the first president begun to settle. Lugo left the Greenpoint Pentecostal church. Ball was favor- and Panchito as secretary. The other congregation (Milton Donato succeeded ably impressed by the young church. outstanding question resolved at this Lugo in the pastorate) and began a new He reported in a Pentecostal Evangel national meeting was the name of the church on 104th Street in Manhattan in article, Puerto Rican church. The government Spanish Harlem. of Puerto Rico would not approve the The church eventually moved to When I arrived I found a full- legal incorporation of a body whose 115th Street and purchased a former fledged Pentecostal meeting in name included the word “assembly,” synagogue. The powerful congrega- progress, with the hall full and apparently in order to avoid confusion tion, well-known in “El Barrio” as La

38 AG HERITAGE 2012 Sinagoga, sent missionaries to Spanish- ing and living out what it means to be wife epitomized relentless and passion- speaking countries and gave birth to the a Pentecostal Christian. My grandfather ate church planters — preaching, teach- Spanish American Bible Institute (1935) insisted that a true follower of Christ ing, and equipping laborers to move to and the Spanish Eastern District Council must not compromise core Pentecostal new mission fields in neighboring towns of the Assemblies of God (1957).39 values. He taught that holiness was the and foreign lands where Puerto Ricans At the urging of Assemblies of standard for the Spirit-filled believer and settled. God missions leaders, Lugo returned without it, one would not see God. This The strong sacrificial missional con- to Puerto Rico in 1936 to establish a conviction fueled the church’s emphasis viction that carried Lugo from Hawaii Bible school to train ministers. Mizpah on holiness practices that defined the to Ponce was a core value for Lugo and Bible Institute opened in October 1937 dress, comportment and mores of Puerto was reinforced at every level of minis- with sixteen students. Lugo chose Julia Rican Pentecostals. try. He fiercely promoted the mission Valentine, a recent graduate of Latin He believed that the proclamation of of the church and played a large role in American Bible Institute in California, truth, grounded in a Pentecostal reading its growth and expansion in Spanish- and Johnny Perez to serve as instruc- of scripture, was what the people needed speaking communities. tors along with him and his wife. Mizpa to hear and would set them free. He held Many believe the success of the trained future generations of Puerto Puerto Rican Pentecostal church — Rican evangelists, pastors, teachers which developed a strong foundation, and missionaries.40 Upon his return, grew, and extended itself into the United Lugo was elected once again to serve as States and other Spanish-speaking coun- superintendent of the Assemblies of God tries — was due in part to the adoption in Puerto Rico. Lugo swapped positions of these core values of its pioneer, Juan with the former superintendent, mission- León Lugo. Lugo is a common ancestor ary Frank Finkenbinder, who became in the spiritual genealogy of untold thou- the pastor of La Sinagoga.41 sands of Puerto Rican Pentecostals. For example, Michael Valcarcel, Director of Enduring Aspects of Small Groups at Bethel Christian Center the Lugo Legacy in Riverside California, recently stated, Lugo founded an indigenous Puerto “Your (Lugo) family and spiritual legacy Rican church that altered the Puerto is my own spiritual heritage.” Michael’s Rican religious and social landscape. family in California traces its spiritual The church respected his unwaver- lineage to Lugo and the Pentecostal out- ing demonstration and proclamation of pouring in Puerto Rico in the 1930s, five the Pentecostal distinctives, even when generations ago.43 faced with persecution and ridicule. Lugo’s legacy extends far from his Assemblies of God scholar and Puerto Ecos de Avivamiento, a songbook island home. Lugo is usually named, Rican social ethicist Eldin Villafañe edited by Juan Lugo. along with H. C. Ball, Alice Luce, and summarized Lugo’s legacy: Demetrio Bazan, as one of the most that once the Word was proclaimed and prominent Assemblies of God Spanish- The spirit of Juan L. Lugo speaks the invitation given to obey that Word, speaking pioneers in the United States. to us of total commitment and those who said “yes” should and would While these other three pioneers worked sacrificial service in church be filled with the Holy Spirit, receive “la primarily among Hispanics in Western planting. He met head-on every promesa del Espiritu Santo,” and speak states, Lugo was the best-known pioneer opposition whether by other in tongues as the Spirit directed. among Spanish-speakers in Puerto Rico Hispanics of different religious He inspired the Puerto Rican and the Eastern states. persuasion or of Anglo racism Pentecostal church to expect the miracu- Lugo and his family moved perma- and insensitivity in the cold lous, to receive healing and deliverance, nently to New York City in 1940 and metropolis.42 and to see the power of God on dis- continued to plant churches and develop play in the individual believer and the leaders for the growing and expand- Juan Lugo was not just a historical corporate life of the church. He led the ing Puerto Rican Pentecostal church. figure, coldly sitting on the pages of his- church to fulfill its central calling — to He opened a Pentecostal congrega- tory books. He was my grandfather, “mi reach the lost and to bring all to a saving tion in East Harlem called “La Iglesia abuelito” and I remember him teach- knowledge of Jesus Christ. Lugo and his Pentecostal de la Calle 112” and by 1950

2012 AG HERITAGE 39 founded so many churches, who higher education: founder of the New York campus ministry, Seekers suffered so many disingenuous Christian Fellowships; Professor actions, and who was so faithful and Dean of ETEP, New Brunswick to the Lord of the harvest; Theological Seminary; Hispanic to you, man of God, who has Program Officer, the Fund for entered eternal glory, we pledge Theological Education; Dean and Executive Officer of the Seminary of to you that we will continue to the East of Bethel University; and carry your message forth; and that Board Chair and Executive Director, we will continue your enormous Florida Center for the Americas. missionary task, that the power that anointed you and that used you For updates on the Lugo Legacy, see: so powerfully will not be lost; that www.Facebook.com/RevJuanLugo the same fire burns in the midst and www.RevJuanLugo.org of the people of God, and that all of us who owe you so much, NOTES will continue down this rocky and thorny road, planting love and the blessed faith of the Crucified One. 1Juan León Lugo was born in Yauco, Puerto You have not died, because while Rico on October 26, 1890. He was the son of José Lugo and Juana Medina de Lugo. His the Gospel is preached, the seed father died a few months after Juan’s birth. you planted will remain alive, and He had three sisters. Lugo married Isabel Ortiz Juan and Isabel Lugo it will be an enduring tribute to Zavala in Ponce, Puerto Rico on July 29, 1917. They had two sons (Benjamín and John Jr.) your legacy.45 Lugo and the congregation joined the and four daughters (Pérsida, Elizabeth, Abigail Eastern Spanish District of the Church and Hulda). Lugo died January 30, 1984 in The Puerto Rican Pentecostal church Newburgh, New York. of God (Cleveland, TN). still reveres its native son, Juan León 2Certificate of ordination for John León Lugo, In 1962 at the age of 72, Lugo and Lugo, who returned home from Hawaii January 30, 1916, signed by J. W. Welch and Isabel retired to Plattekill, New York. J. R. Flower, FPHC. almost a century ago with a pearl of In retirement Lugo helped found the 3For examples of Puerto Rican theological immeasurable value, the “evangelio Spanish mission of the Church of God reflection by Puerto Rican Pentecostals on completo” (the full gospel). While the these ecclesiastical patterns and convictions in Newburgh, New York, until his death church that Lugo helped to found and see: Eldin Villafañe, Spirit Without Borders: on January 30, 1984. Two days before Pentecostalism in the Americas: A Profile lead — La Iglesia de Dios Pentecostal, his death, Juan, Isabel, and their daugh- and Paradigm of “Criollo” Pentecostalism M.I. — ceased its affiliation with the ter Elisa Lugo Alicea were together in in Hispanic Christian Thought at the Dawn Assemblies of God in 1957, it continues of the 21st Century, ed. Alvin Padilla, Lugo’s bedroom praising God and sing- on as the largest indigenous Pentecostal Roberto Goizueta and Eldin Villafañe ing hymns when Juan saw a vision of (Nashville: Abingdon Press, 2005), 176- denomination in Puerto Rico.46 Because heaven’s glory. Juan exclaimed, “Veo 183, 308-310; and Samuel Soliván, The Holy Lugo obeyed the call to the “Borinquen” Spirit- Personalization and the Affirmation of que se abre una gran puerta en el cielo y (an indigenous term for Puerto Rico) Diversity: A Pentecostal Hispanic Perspective desde adentro una multitude clama dici- in Mestizo Christianity: Theology from the mission field, he is remembered, as the endo: Bienvenido, entra Juan Lugo!” (I Latino Perspective, ed. Arturo J. Bañuelas “Apostle of Pentecost” to Puerto Rico.47 (Maryknoll: Orbis Books, 1995), 50-65; and see a great door opening in heaven and Elizabeth Conde-Frazier, “Hispanic Protestant from inside I hear a multitude crying Spirituality” in Mestizo Christianity: Theology 44 from the Latino Perspective, ed. Arturo J. out: Welcome, come in Juan Lugo!). Benjamín Alicea- Dr. Hector Camacho Hernandez, a Bañuelas (Maryknoll: Orbis Books, 1995), Lugo, the grandson 125-145. Puerto Rican theologian and churchman of Juan and Isabel 4The historian of La Iglesia de Dios Pentecostal, Lugo, serves who knew Lugo as his pastor, teacher, M.I., David Ramos Torres, provides a list of mentor, and counselor offered the fol- as pastor of St. “adalides cristianos” (Christian leaders) who Paul’s Evangelical lowing eulogy of Juan L. Lugo: worked with Lugo in the early stages of the Reformed Church Puerto Rican Pentecostal Church. “Entre los in Perth Amboy, NJ. más destacados están los siguientes: Juan L. To you, O man of God, who Alicea-Lugo earned Lugo, Salomón Feliciano, Aguedo Collazo, anointed so many heads, who a Ph.D. in Church History from Union Francisco Ortíz, hijo; Delfín Montalvo, John dedicated so many temples, who Theological Seminary (NY). Alicea- Roberts, Lorenzo Lucena, Lena S. Howe, Lugo’s work has been primarily in Helena Félix, Frank y Aura Finkenbinder, initiated so many ministers, who Justino y Eleuterio Rodríquez y Félix Rivera

40 AG HERITAGE 2012 Cardona,” in David Ramos Torres, in Historia et al. (Urbana: University of Illinois Press, 32Ibid., 40-42. de la Iglesia de Dios Pentecostal, M.I.: Una 1969), 60, 449. 33Ibid., 64-65. Iglesia Ungida Para Hacer Misión (Rio 13 Moore, 2/4-2/7. 34 Piedras, PR: Editorial Pentecostal, 1992), 35. Domínguez, 91, translated from Spanish. 14 Juan L. Lugo, Pentecostes en Puerto Rico: 35 5 Moore, 3/44. The secondary sources of information for o la Vida de un Misionero (N.p.: Puerto Rico 36 this article are four books and one master’s Gospel Press, 1951), 7. H. C. Ball, “Pentecost Flourishing in Porto thesis written by historians of Puerto Rican Rico,” Pentecostal Evangel, January 7, 1922, 6. 15The identity of the missionaries is unknown. Pentecostalism. They are listed in chronological 37 However, J. Raymond Hurlburt, a Pentecostal Finkenbinder, 5. In this report Finkenbinder order of publication: The first is the oldest states, “The first to speak after we got up from attempt of a historical account of the Hispanic missionary in Honolulu, reported in 1912 the existence of a Puerto Rican Pentecostal our knees was Brother Collazo, who said, ‘I Pentecostal movement: 1) Roberto Domínguez, believe I have the answer of the Lord. Instead Pioneros de Pentecostés: En el Mundo de congregation. He wrote, “There is also an assembly of Porto Rican saints here and God of using the word Assembly, we’ll simply use Habla Hispana, vol. 1 (Miami, the author, the word Church. The Pentecostal Church of 1971); 2) David Ramos Torres, Historia de does mightily bless them at times.” He also noted, “I expect to join our beloved Brother God!’ We all felt unanimously that this was the la Iglesia de Dios Pentecostal, M.I.: Una answer. The name was lovely, it sounded well. Iglesia Ungida Para Hacer Misión (Río Downing in Yokohama, Japan, when the Lord gets through with me in this place.” J. It never occurred to us that perhaps there could Piedras, PR: Editorial Pentecostal, 1992); 3) be a church in the U.S. with the same name, Rubén Pérez Torres, Poder Desde Lo Alto: Raymond Hurlburt, “The Work in Honolulu, Hawaii,” Bridegroom’s Messenger, June even though it was in English. We returned Historia, Sociología, y Contribuciones del to the offices with the new name, and they Pentecostalismo en Puerto Rico, el Caribe 1, 1912, 2. Hurlburt was ordained by the Apostolic Assembly (Spokane, WA) in 1911 and had no other objection. They accepted us y en los Estados Unidos, Segunda Edición, and incorporated us at once. Very soon, the Revisada y Actualizada (Terrassa [Barcelona], transferred his credentials to the AG in 1917. 16 name that was adopted in this way circulated Spain: Editorial CLIE, 2003); 4) Donald T. Lugo, 9-10. throughout the island, and it became ‘the Moore, Puerto Rico Para Cristo: A History of 17Ibid., 14-15, translated from Spanish. love name’ for this movement.” Certifícate of the Progress of the Evangelical Missions on 18Ibid. Incorporation, Estado Libre Asociado de Puerto the Island of Puerto Rico — Sondeos series, Rico, Departamento de Estado, el 13 de febrero 19 no. 43 (Cuernavaca, Mexico: CIDOC, 1969); Ibid., 19-26. de 1922, registro número 256, bajo el nombre 5) Benjamín Alicea, “Religion and Missions 20Ministerial files for Juan Lugo, Francisco D. de “The Pentecostal Church of God.” in Puerto Rico” (MA thesis, New Brunswick Ortiz, and Frank D. Ortiz, Jr., FPHC. 38 Theological Seminary, 1978). DeLeon, 36-38; Lugo, 95-97. 21 Lugo, 25; Victor DeLeon, The Silent 39 6Carmelo E. Álvarez, “Historic Panorama DeLeon, 112-113; Lugo, 95-97. Pentecostals: A Biographical History of the of Pentecostalism in Latin America and the 40 Pentecostal Movement Among the Hispanics Juan Lugo, “New Bible School, Puerto Rico,” Caribbean,” in In the Power of the Spirit: The in the Twentieth Century ([La Habra, CA?]: Pentecostal Evangel, January 15, 1938, 9. Pentecostal Challenge to Historic Churches the author, 1979), 32-33. 41DeLeon, 112-113. Lugo led the Assemblies of in Latin America, ed. Benjamin F. Gutiérrez 22 God in Puerto Rico for three non-consecutive and Dennis A. Smith (Mexico: AIPRAL and Lugo, 27-8. periods: 1921-1923, 1926-1931, and 1937- Guatemala: CELEP, 1996), 29-40. Originally 23 Ibid., 28-29, translated from Spanish. 1939. published in Spanish in 1995. Álvarez, Affiliate 24 Professor of Church History and Theology at the Ibid., 27. 42Eldin Villafañe, The Liberating Spirit: Toward Christian Theological Seminary (Indianapolis, 25Ibid., 30, translated from Spanish. an Hispanic American Pentecostal Social Ethic IN), is a respected scholar of Latin American 26Frank Finkenbinder, “The Pentecostal Work in (Grand Rapids: Eerdmans, 1993), 94. and Caribbean Christianity. the Island of Puerto Rico,” undated manuscript, 43Michael Valcarcel, “Valcarcel Family Tree” 7The Assemblies of God ordained Lugo on 1. and “Valcarcel Family Migration to the States,” January 16, 1916. In 1940, he moved his 27She was the person identified by Robert e-mail messages to author, December 28-29, family to New York City and ended his formal Jamieson, missionary to St. Thomas, Virgin 2011. relationship with La Iglesia de Dios Pentecostal Islands, and referred to Lugo during his brief 44Antonio Collazo, “Reverendo Juan L. Lugo: and the Assemblies of God. From 1941-1947, stopover at the missionary house of Glad Pionero de Pentecostes,” El Evangelio 39:7 Lugo’s ecclesiastical affiliation is unclear. In Tidings Tabernacle in New York City. (Julio 1984): 10-11. 1948-9, he served as interim Superintendent 28 45 of La Asambleas de Iglesias Cristianas in the Lugo, 33. Hector Camacho Hernandez, “Ha Muerto Un United States (overseeing their work in Illinois, 29This multicultural group of worshipers and Apostol: En la muerte de Juan L. Lugo,” El Colorado, Texas and California). He then converts who responded to Lugo’s preaching Evangelio 39:8 (Agosto 1984): 8-9, translated transferred to the the Eastern Spanish District ministry eventually became La Iglesia de Dios from Spanish. Hernandez is a Puerto Rican of the Church of God (Cleveland, TN) until Pentecostal. This congregation claims to be scholar, author, founder and former president his death. the first church Lugo founded in Puerto Rico. of La Universidad Theological del Caribe in Puerto Rico, Church of God (Cleveland, 8 Alicea, 23. 30On June 25, 2005, a major street in Lugo’s TN) minister, and former overseer of Spanish 9Ibid., 21-23. hometown was named in his honor — La ministry in several Spanish districts. Calle Juan Léon Lugo. This action was taken 10 46 Moore, 2/3-2/4. by the Municipal Government of Yauco upon After La Iglesia de Dios Pentecostal, M.I. ceased its affiliation with the Assemblies 11Alicea, 70. The US changed the name of the recommendation of La Iglesia de Dios of God in 1957, Puerto Rican churches and Puerto Rico to Porto Rico in 1899 because some Pentecostal, M.I and on a street where one of the ministers that remained in the Assemblies of people found “Puerto” difficult to pronounce. denomination’s churches, “El Hospital de Dios” God came under the authority of the Spanish The name was restored to Puerto Rico in 1932. is located. A commemorative plaque is front of Eastern District until the Puerto Rico District 12Moore, 1/14-1/16; Raymond L. Scheele, “The the church also honors the accomplishments of this notable Yaucano. was formed in 1975. See Executive Presbytery Prominent Families of Puerto Rico,” in The Minutes, August 24, 1957. People of Puerto Rico, ed. Julian H. Steward, 31Lugo, 33-39. 47DeLeon, 111.

2012 AG HERITAGE 41

Chi Alpha: Reconciling Students to Christ

By Sarah Malcolm

“We are therefore Christ’s ambassadors … We implore you on Christ’s behalf: Be reconciled to God” (2 Corinthians 5:20).

Chi Alpha is the fourth-largest evangelical campus ministry in the United States, with organized groups at more than 300 colleges and universities.1 Established in 1953, it became the collegiate wing of the Assemblies of God youth program, Christ’s Ambassadors (now National Youth Ministries). Chi Alpha in recent decades has become a major campus ministry that serves and networks Christian students from varied denominational, ethnic, and national backgrounds.

Christ and the University pants in this revival – known as Pentecostals – quickly formed The university has always been a center for new ideas, cul- Bible institutes and colleges. When Pentecostals united in 1914 tural transformation, and religious awakening. The first univer- to form the Assemblies of God, one of their stated purposes sities emerged about 900 years ago from medieval schools that was to establish “a general Bible training school with a literary were attached to cathedrals and monasteries. Universities pro- department for our people.”2 vided students with intellectual, technical, and moral training. In its first decade, the Assemblies of God opened or en- Asking questions about the meaning of life and finding causes dorsed at least ten schools.3 The primary objective of most of bigger than themselves, these students have proceeded to shape these new schools was to train pastors, evangelists, and mission- the contours of society. aries. The schools’ schedules included “compulsory attendance Strategically located at the intersection of faith and educa- at daily chapel, quiet hour twice per day, a noon missionary tion, Chi Alpha has provided community prayer, weekly missionary meetings and a and spiritual guidance to tens of thou- prayer in each class.”4 Special times of re- sands of students. For six decades, Chi “I’ve been changed.” vival and spiritual outpouring occurred on Alpha has played a vital role in shap- these campuses, causing numerous young ing Christian leaders for both the church people to yield to God’s call. Pentecostals — Molly, Sam Houston and the marketplace. St. Francis Xavier, believed that education had to be accom- a missionary to Asia in the 1500s, once State University panied by spiritual vivacity to accomplish challenged a graduating class of students, God’s call. Assemblies of God missions “Give up your small ambitions and come leader Noel Perkin pleaded for Pentecostal with me to save the world.” Chi Alpha leaders frequently repeat leaders to meld study with passion — which he called “knowl- almost this same challenge to new generations of students, en- edge on fire.”5 couraging them to dedicate their lives and talents to the glory of God and in service to others. Laying the Groundwork for Chi Alpha Prior to 1940, American universities were primarily the do- Knowledge on Fire main of elite young people from middle- and upper-class fami- The Assemblies of God, which sponsors Chi Alpha, was lies.6 Some early Pentecostals also received higher education.7 birthed in the fires of a revival among radical evangelicals that However, when World War II ended and Congress passed the swept the world at the turn of the twentieth century. Partici- G.I. Bill, returning soldiers were granted an entrance to col-

2012 AG HERITAGE 43 on non-Assemblies of God college cam- puses. This new program — called Chi Al- pha — was pioneered by J. Calvin Hols- inger, a young professor at Central Bible Institute. In the fall of 1952, Assemblies of God pastors in Springfield, Missouri, asked Holsinger to serve as chaplain to a group of young people who attended Southwest Missouri State College (later Chi Alpha Chaplain J. Calvin Holsinger (center) conducting a Bible study Southwest Missouri State University with students at Southwest Missouri State College, 1953. and now Missouri State University) and Drury College (now Drury University). lege free of charge. While some feared Assemblies of God students who attend- A 1953 article in the Springfield News & this would cause the United States to fall ed non-Assemblies of God colleges. The Leader recorded: into another Depression, it had the oppo- first issue of College Fellowship Bulle- site effect. Millions of students suddenly tin, dated September 1948, was mimeo- Last fall when Assemblies pastors flooded the universities and ultimately graphed. By November 1951 the publi- of the Springfield area met to found work in diverse fields.8 cation had changed its name to Campus discuss the need of a special This influx of students into the uni- Ambassador Magazine (CAM) and was counselor for their young people versities was of special interest to the beautifully lithographed on the Gospel attending Southwest Missouri Assemblies of God. Never before had so Publishing House presses.11 By 1953, the State College and Drury, it was many Assemblies of God young people mailing list for CAM had grown to 228 decided to appoint Holsinger to the headed off to college. About this time, students representing 110 colleges and post. He was given the title Official Assemblies of God educator J. Robert universities.12 College chaplain at Springfield Ashcroft introduced a resolution at the colleges.14 1947 National Sunday School Conven- Formation of Chi Alpha tion which issued a challenge to develop A few Assemblies of God student or- Holsinger was asked to develop an ways to minister to Assemblies of God ganizations developed on college cam- appropriate campus program, to choose youth attending colleges outside the Fel- puses in the 1940s. Assemblies of God an appropriate campus name, and to de- lowship.9 Ashcroft later became the sec- students at Wheaton College (Wheaton, velop materials and manuals that would retary of the Education Department of Illinois) formed “Assembly C.A.’s” help future AG university youth to be- the Assemblies of God and eventually as early as 1946.13 Similarly, students come leaders of their campus chapter.15 became president of four different As- at Southwest Missouri State College Holsinger further reflects that the “Chi semblies of God schools. (Springfield, Missouri) organized a Alpha program was ecclesiastically Then in 1948, the Christ’s Ambas- Christ’s Ambassadors chapter during the voted and initiated at a local Presbytery sadors Department (now National Youth 1949-1950 school year. Section and approved by the Southern Ministries) formed the College Fellow- However, it was not until 1953 that Missouri District.”16 He drew from his ship (renamed Campus Ambassadors in the Assemblies of God began establish- own experience in InterVarsity Chris- 1951).10 This resulted in the publication ing an organized program that encour- tian Fellowship during his studies at the of a newsletter mailed occasionally to aged the development of student groups University of Pittsburgh and developed National Chi Alpha Directors

Lee Shultz (1963-1964) Russell Cox (1964-1965) Rick Howard (1965-1968) 44 AG HERITAGE 2012 a program for Assemblies of God colle- in college to strengthen each other’s gians. spiritual life, and the other, to reach new Today there are thousands of In the spring of 1953, Holsinger students with the Pentecostal testimony. Assemblies of God young people decided upon the name Chi Alpha. He The Christ’s Ambassadors at Southwest on university campuses. The began preparing manuals defining the Missouri State are trying to accomplish National C.A. Department believes organization’s mission and purpose, and these objectives.”21 He went on to share that these students could become the Springfield group became the pilot a number of ways in which the campus agents of the Lord for a renewed project for the new program.17 The name group at Southwest Missouri State in spiritual revival. It has been true in “Chi Alpha” was derived from the name Springfield, Missouri, was reaching out the past; why not today?24 of the Assemblies of God youth program, to college students on their campus. “Christ’s Ambassadors,” also known At a meeting of the Executive Pres- Assemblies of God campus minis- as “C.A.’s.” This name was taken from bytery in November 1953, Assistant tries continued to expand, and gradually 2 Corinthians 5:20 where Paul wrote, General Superintendent Bert Webb “re- the chapters at various colleges began to “We are therefore Christ’s ambassadors, ported on the progress being made in adopt the name “Chi Alpha” instead of as though God were making his appeal the organizing of groups in liberal arts “Campus Ambassadors.” By the spring through us. We implore you on Christ’s colleges to be known as Campus Ambas- of 1959 there were 25 Chi Alpha chap- behalf: be reconciled to God.” Holsinger sadors. Bulletins designed to promote ters. The number of students receiving and his contemporaries believed the these groups are being issued from time CAM had increased to 1,864 on 298 biblical admonition to “be reconciled to to time by the C.A. Department. The ob- campuses.25 In the decade that followed, God” should be demonstrated in a stu- jective of the Campus Ambassadors is Chi Alpha leaders built upon this origi- dent’s life according to Christ’s example. evangelism. Officers must have received nal philosophy and developed a culture The first letters of the two Greek the baptism in the Holy Spirit. Anyone that fostered both faith and the life of words for Christ’s ambassadors, christou may attend and join the groups.”22 A the mind. Instead of creating a shield apostoloi, are chi and alpha (XA).18 The further report from the Christ’s Ambas- that would insulate students from the use of Greek letters in its name helps Chi sadors Department in 1954 declared: surrounding world, Chi Alpha leaders Alpha to fit into campus culture, where “We come to the close of another school encouraged students to engage issues of other honorary groups and societies are year with 545 students on our mailing Christian faith and practice using critical similarly named. Holsinger began writ- list to receive the publication ‘Campus reasoning skills. This ministry philoso- ing the first Chi Alpha training manual Ambassador.’ This is the largest list that phy continues today.26 in 1953, and it was completed by 1956.19 we have yet had. There has also been a He quoted Luke 2:52, inserting in pa- renewed interest among the various or- Campus and Culture rentheses how students were expected ganizations on campus.”23 in the 1960s to grow: “And Jesus grew in wisdom During the first full year of the Chi During the 1960s, the Fellowship (Training) and stature (Recreation-So- Alpha program, about a dozen chapters recognized Chi Alpha’s significant cial), and in favor with God (Worship) were formed, one of which was overseas ministry on college campuses, and new and man (Service).”20 in the Philippines. By 1955, a Chi Al- leadership laid the groundwork for Chi J. Calvin Holsinger reported in the pha logo appeared on every issue of the Alpha’s expansion. The General Pres- October 1953 issue Campus Ambassa- Campus Ambassador. About this time, bytery affirmed Chi Alpha in 1961 with dor: “Every C.A. should have two spiri- Holsinger identified the influx of college this declaration: “That the Chi Alpha and tual objectives on campus. One should students as an excellent opportunity for literature projects merit the wholeheart- be to join forces with other C.A.’s there ministry: ed endorsement and backing of our con-

Jerry Sandidge (1968-1971) Dave Gable (1971-1979) Dennis Gaylor (1979-present) 2012 AG HERITAGE 45 stituency.”27 In January 1963, Lee Shultz serve as a rallying point of social When our astronauts set foot on became the first appointed full-time na- contact. Each meeting should be a the moon in the months just ahead, tional director and traveled extensively cell of life where students gather they will be in, but not of, that as an advocate for Chi Alpha on school to refresh themselves mentally, mysterious world … The CA Day campuses.28 At the time, direct contact spiritually, and socially to go to the theme, Survival, suggests that our with the college president or dean often campus and into dorms as dynamic born-again young people are like provided the only means to establish a personal witnesses for Christ in the the astronauts, sustained in an alien group. According to Shultz, this impedi- power of His Spirit.33 environment by a heavenly life- ment actually worked in Chi Alpha’s support system.37 favor. A face-to-face meeting provided Howard envisioned Chi Alpha to Shultz the opportunity to explain Chi Al- serve not only as a campus ministry, but Chi Alpha leadership worked hard to pha and to dispel misperceptions. As a also as a “leadership training program overcome these negative sentiments to- result, Shultz was never turned down.29 for the Assemblies of God, the Pente- ward non-Christian colleges. Chi Alpha Chi Alpha’s depth of involvement on costal movement in general, and the leaders challenged the view that college individual campuses increased signifi- Christian world community at large.”34 students were unreachable. Moreover, cantly in the 1960s. The first Chi Alpha Chi Alpha sought to achieve this goal in they established a precedent for cre- house with a full-time director opened part by establishing “koinonia groups,” atively engaging college culture rather in 1964, located at the University of which were small community groups than retreating from it. California-Berkeley. By the end of the that emphasized Bible study, prayer, decade, at least ten Chi Alpha houses ex- disciple-making, and evangelism.35 Integration: From isted across the nation, mostly located in Jerry Sandidge picked up the baton Faith to Leadership the Midwest and on the East Coast.30 as national director from 1968 to 1971. in the 1970s Denominational leaders noticed While continuing campus unrest lim- By 1970, the direction of Chi Alpha Shultz’s success with Chi Alpha and, in ited ministry at some schools, Sandidge was firmly rooted in workers reaching 1964, asked him to serve as secretary of made progress on the implementation of the campus as missionaries of the gos- the Radio Department. Shultz went on to Howard’s vision. Sandidge believed Chi pel. Dave Gable, who became national serve as producer and narrator of the Re- Alpha could be salt and light via two im- director in 1971, explained Chi Alpha’s vivaltime broadcast for 25 years. Russell portant means: leadership development philosophy of ministry: Cox succeeded Shultz as national Chi and the production of quality literature Alpha director and served from 1964 to that addressed sensitive topics. As editor Our primary strategy is to work 1965.31 of CAM, the Assemblies of God campus toward the building of a group, The creation of strong national and magazine that originated in 1948, San- or community, of people who local tiers of leadership provided focus didge employed his significant writing share these ideals [the four-fold to Chi Alpha. When Rick Howard be- abilities to tackle important social is- philosophy of worship, fellowship, came national director in 1965, he pro- sues of the day. His articles, including discipleship, and witness]. We pelled Chi Alpha into engagement with one about the civil rights movement, re- believe the most fertile atmosphere the cultural chaos. Howard described the ceived five awards from the Evangelical for people to come to faith and campus as literally “on fire” due to the Press Association.36 maturity in Christ is warm exposure civil rights movement and the Vietnam The cultural turmoil of the 1960s was to a group of people, fervently protests.32 more evident on college campuses than committed to the God of the Bible, Rather than merely providing a shel- perhaps anywhere else in America. The to one another, and to the task ter for Christians on campus, Howard rise of Marxism, the sexual revolution, of evangelizing the campus. As challenged students to actively reach out and various protest movements on cam- a worshiping, loving, discipling, to the broader community. He believed puses caused evangelicals and Pentecos- witnessing community, they that the unrest provided an opportunity tals to view universities with increased demonstrate the kingdom of God to help those who are searching for truth. suspicion. For instance, when the Pente- and most effectively enculturate He wrote a new Chi Alpha manual, pub- costal Evangel requested Assemblies of others in it.38 lished in 1966, in which he instructed: God adherents to join in prayer for “C.A. Day” on April 27, 1969, the invitation There was no turning back. Chi Al- Chapter meetings are not retreats for suggested that the college campus was pha leadership had come to view the protection from the flying shrapnel “enemy territory.” The article read: organization’s identity as missional, of intellectual attack. Nor do they and its success depended on how well

46 AG HERITAGE 2012 for fellowship and continuing educa- tion. In the same year, Chi Alpha trained its first intern, Greg Smith, at Western Washington University under the new- ly-established Campus Missionary in Training program (CMIT).44 As Chi Alpha developed a culture The San Antonio Seven in front of the Alamo in 1977. of disciple-making, its leaders reflected deeply about their mission to be Christ’s it reached the campus. Chi Alpha had to As a result of the 1975 conference, ambassadors in order to reconcile the develop leaders who could carry out its Gable took another important step for- world with Christ (2 Corinthians 5). missionary purpose. This was no small ward by initiating the formation of a In an article published in CAM titled task. Campus ministries were growing, formal ministry philosophy. In 1977, “Agents of Reconciliation,” Herschel and Chi Alpha began asking its campus he asked Chi Alpha campus ministers Rosser described the Chi Alpha philoso- leaders focused questions like, “How to recommend two district Chi Alpha phy in this way: does a student find faith?” and “How are representatives, two university church we teaching students to live out the gos- pastors, and two local Chi Alpha cam- God’s redemptive purpose in pel?” Gable spearheaded and sustained pus ministers who, along with himself, giving the command to make a national effort that mobilized campus could be the voice for Chi Alpha’s fu- disciples is to use us to rescue folks missionaries and students into focused ture. Those leaders met in the summer from Satan’s domain, His ultimate agents of the gospel. In a video presenta- of 1977 in San Antonio, Texas, for what purpose being to make all the tion in 1997, Gable said, “We started out would later be called the “San Antonio redeemed ones become like Jesus. looking like a fraternity but ended as a Seven.” The men (Dave Argue, Brady This process requires the body ministry of student leaders on campus.”39 Bobbink, Dave Gable, Dennis Gaylor, of Christ. He makes us disciple During the 1970s, Chi Alpha began Jim Hall, Harvey Herman, and Herschel makers by making us disciples, investing significantly in leadership de- Rosser) spent five days formulating using us to possess the land of our velopment. Only four districts (New guiding principles by which Chi Alpha own hearts.45 York/New Jersey, Minnesota, North Da- has been identified ever since.43 kota, and Michigan) had full-time Chi In 1982, Chi Alpha published Cam- In a broader culture marred by hyper- Alpha directors in 1970. These four di- pus Leaders Notebook, which was a individualism and secularism, Chi Al- rectors met that year in Springfield, Mis- guide to campus ministry based on Chi pha went against the current and sought souri, for a time of prayer, organization, Alpha’s philosophy. The loose-leaf to build the community of believers and vision casting — the first conference book, written by experienced campus through discipleship. for district leaders.40 By the mid-1970s, ministers, provided foundational Chi Al- Throughout the 1970s, Chi Alpha these leadership retreats — called Dis- pha materials for decades to come. The demonstrated its commitment to develop trict Chi Alpha Representative (DXAR) current incarnation of this publication both leaders and a culture of disciple- conferences — had become a regular is Reach the U: A Handbook for Cam- ship. Because of this focus, Chi Alpha function. Now termed the District Re- pus Ministry (2003), which corresponds witnessed incredible growth in its or- source Conference (DRC), district Chi with Chi Alpha’s Reach the University ganizational structure, in the number of Alpha leaders continue to meet every Institute (RUI) staff training for campus participants, and in the depth of their other year. leadership. commitment to Christ. According to an In 1972, Chi Alpha hosted its first Gable not only launched SALT and article about the 1977 ICM, 155 Chi Student Activist Leadership Training oversaw the formulation of Chi Alpha’s Alpha ministries had formed across the (SALT) conference in Waxahachie, Tex- formal ministry philosophy, he also nation with 2,500 students involved in as.41 SALT gathered Chi Alpha students pioneered national training seminars weekly events. The growth from 1976 to from various campuses for the purpose for both current missionaries and new 1977 alone was 18%.46 of providing training for leadership and workers. ICM (Institute for Campus missions. These points of contact proved Ministries), formalized in 1976, became Fruitfulness in Mission to be incredibly fruitful both in equip- the entry point for all new missionaries. in the 1980s ping believers and joining together for CMC (Campus Ministers Conference), By 1980, Chi Alpha had become a fellowship. The first National SALT was begun in 1977, provided ministry to unified missions movement on campuses held in 1975 in Springfield, Missouri.42 ministers by gathering national workers across America with a highly-developed

2012 AG HERITAGE 47 structure that allowed missionary work ers, on a variety of topics ranging from In 1989, Chi Alpha hosted its sixth to flourish. The vision of reaching the women in leadership to missions trips to national SALT in Indianapolis, Indiana, whole campus and training students for understanding culture. with a record 800 students and leaders righteousness in a lifetime of service was 1986 was a pivotal year in Chi Al- in attendance. By the end of the decade, deeply embedded in the DNA of Chi Al- pha history. For 33 years, Chi Alpha had Chi Alpha was chartered on 165 cam- pha. Dennis Gaylor, who joined Gable in been under the leadership of the Nation- puses with 80 full-time missionaries as 1978 as a training coordinator, became al Youth Department of the Assemblies well as 105 part-time staff. national director in 1979 and continues of God. A study committee determined in that post in 2012. that Chi Alpha should instead become Strategizing for Expansion Few people have left a larger imprint its own department within the Division in the 1990s on Chi Alpha than has Gaylor. While of Home Missions (now Assemblies Three months after the 1989 national Gaylor has provided overall direction, of God U.S. Missions). This change in SALT in Indiana, Chi Alpha handpicked the development of numerous highly- structure allowed Chi Alpha staff to 38 leaders to gather in Arizona to strat- visible leaders has allowed Chi Alpha raise a U.S. missionary budget, which egize about their participation in the to make a larger impact than could be made possible a much broader ministry. Decade of Harvest — the Assemblies of achieved by any one person. Chi Alpha In 1992, U.S. Missions Director Charles God emphasis on church planting and is stronger because diverse voices have Hackett said, “Granting home missions evangelism in the 1990s. This group — shared their experiences in campus min- appointment to qualified workers will do known as the Arizona 38 — drafted a istry, helping others to learn effective more for you [Chi Alpha] than any other strategy that was ultimately presented to methods of relating the gospel to stu- single step you can take.”48 In 2011 Chi a field committee in New Orleans, Loui- dents. Alpha was served by 326 nationally- siana, on October 26-29, 1991.51 The re- Chi Alpha adopted a new organiza- appointed missionaries and spouses, 119 port included quotes from key leaders, tional structure in 1983. Nine leaders, district appointed campus missionaries, a plan to develop staff and resources, as called area representatives, were given 110 church staff, and 380 Campus Mis- well as the top 100 campus targets for oversight of campus ministry in their sionary Associates.49 new ministry by the year 2000. Several geographic areas. Each region held its As Chi Alpha continued to develop of those goals came to pass, including own SALT conference for students and on a national scale, it broadened its min- the development of a national staff team. LIGHT conference for Chi Alpha staff. istry horizon to international students However, many of the targeted campus- SALT conferences have attracted thou- studying in the United States. David es were without a ministry by the end of sands of students annually.47 One of the Schaumburg launched ministry to inter- the decade. The northeast region, led by first area representatives was a soft-spo- national students in 1981. In 1987, he Harvey Herman, grew by the largest per- ken young man, Jim Bradford, who had wrote A Manual for Ministry to Inter- centage of any region during the 1990s.52 pioneered a church at the University of nationals, and the following year Inter- Chi Alpha began to develop its na- Minnesota, where he had also earned a national Student Friendship Ministries tional staff. In 1989, Nick Fatato became Ph.D. in aerospace engineering. In 2009, (ISFM) held its first training conference the first nationally-appointed field rep- Bradford went on to become the first Chi in Springfield, Missouri. In an article resentative. In the two years he served, Alpha pastor to serve as an Assemblies in Fellowscrip, Roberta Rasmussen en- he chaired the Chi Alpha committee on of God national executive. couraged Chi Alpha readers to embrace the Decade of Harvest and provided in- Numerous Chi Alpha publications visitors to America: “God loves the alien valuable resources and promotion to Chi networked its students and leaders. and foreigner who live among us. As His Alpha groups across the nation.53 From CAM was the best-known Chi Alpha imitators on earth we will do the same.”50 1990 to 1992 five more leaders transi- periodical, ceasing publication in 1980. The opportunity to reach countries tioned from local leadership to national Other publications included: Chi Alpha where Americans could never gain a Chi Alpha assignments: Mike Olejarz Newsletter (1960s-1970s); Communique passport propelled Chi Alpha workers to (East Coast field representative), Harvey (1978-1980); Fellowscrip (1980-1991); resource and develop leaders who work Herman (training director), Joe Dalto- Nationally Speaking (1995-1999); with ISFM. In 1989, the second ISFM rio (national field representative), Steve Campus Upgrade (2000-2004); The director, Samuel Mathai, launched the West (technical support), and Bob Marks Home Office (2001-2007); Influence annual All Nations Conference with sig- (national field representative). (2002-2006); and Chi Alpha Connection nificant support from one of the stron- The development of a national staff (2008-present). These publications in- gest international student ministries in team has defined Chi Alpha’s culture. cluded articles by national and regional the nation, Southern Illinois University Incredibly committed to training both Chi Alpha leaders, as well as by oth- Chi Alpha. young and seasoned leaders, Chi Alpha

48 AG HERITAGE 2012 USA Campus Christian Organizations, 2010 continuously seeks to train its leaders in biblical literacy, leadership skills, and Number of USA Student Organization practical implementation of the gos- Campus Groups Involvement pel on campus. In 1997, Chi Alpha an- Baptist Collegiate Ministry 800 83,000 nounced that it had broken the 200 barri- er, claiming 210 chartered groups across Campus Crusade For Christ 1,000 55,000 the nation. The credit for that growth Chi Alpha Campus Ministries, 279 22,878 was attributed to CMIT programs, na- USA tionally-appointed campus missionaries, district development, and open doors of InterVarsity Christian Fellowship 859 33,671 favor.54 Chi Alpha, in the 1990s, was defined Navigators 172 10,000-15,000 by an emphasis on reaching new cam- *Information on 5 of the top campus Christian organizations puses, training leaders, and broadening collected by Dennis Gaylor, Chi Alpha Campus Ministries, USA in 2010. the vision of Chi Alpha. This latter em- phasis gained new focus in 1993 when the seven national staff members met in the Colorado Rockies for several days tional program continued to grow, so did been said, ‘preach the gospel and if nec- of prayer and planning. As a result, they the procedures. Following its successful essary use words.’ Then you better plan added “prayer” to the Chi Alpha philos- push in the 1990s, Chi Alpha set out to to use words because it is necessary. ophy and coined the mission statement better define and promote its national Let’s once again be rugged, radical, and that has since defined Chi Alpha mis- identity, to increase district support and adventurous and tell His story to the lost sionary service: “Reconciling students budgets, and to add new workers.56 around the world.”57 to Christ — transforming the university, National Chi Alpha conferences set During the New Year’s break of the marketplace, and the world.” The milestones. At the turn of the century, 2006, the Martins directed the first “bottom line” in the Chi Alpha’s mission more than 2,000 students and staff mem- World Missions Summit (WMS), held in statement communicated a sense of ur- bers, including representatives from 25 Louisville, Kentucky. They challenged gency: nations, attended the first World SALT, each student in attendance to “give a held in Los Angeles, California. Bill year and pray about a lifetime.” In part- Deeply aware of the urgency Bright, president and founder of Campus nership with Assemblies of God World of this moment in history, we Crusade for Christ, was one of the fea- Missions, students were introduced to commit ourselves unreservedly to tured speakers. Following World SALT, nations across the world in high-sensory the work of reconciling men and Assemblies of God World Missions fashion. Over the course of the three- women to God by the power of (AGWM) established the Commission day conference, students were invited to the Holy Spirit. We consider the on University Ministry (now University travel the globe and to meet missionar- Great Commission of Jesus Christ Ministries Network) that continues to ies serving in a variety of contexts. As a to be our personal and primary advance university ministries globally. result, 689 students committed to spend responsibility before God and With Chi Alpha flourishing in the one year in short-term missions, result- dedicate ourselves to reaching and United States and with the creation of ing in a significant increase in MAPS discipling students to impact the a network of global campus ministries, (Missions Abroad Placement Service) nations of the earth before Christ’s two other voices began calling students workers, solidifying a partnership be- return.55 to think globally. E. Scott and Crystal tween AGWM and Chi Alpha, and birth- Martin, a husband and wife team, joined ing a student missions movement in Chi Chi Alpha Goes Global the national office in 1997 and served Alpha. The second WMS was held in The national staff took the vision of respectively as the Student Mission di- Cincinnati, Ohio, during the New Year’s the 1993 dream for expansion and adapt- rector and the Chi Alpha Internationals break of 2008, and the third will take ed it for the year 2000 and beyond. In- director (XAi, formerly ISFM). They place in Fort Worth, Texas, in December crease — in missionary personnel, cam- began mobilizing teams of students on 2012. pus groups, and the number of students short-term missions trips. Their infec- Chi Alpha hit another milestone in reached — continued to be an overarch- tious passion and vision for global evan- 2010 in Phoenix, Arizona. Over 600 ing theme; however, the methods were gelism were felt throughout the nation. missionary workers and family members becoming more sophisticated. As the na- In a 2011 editorial, Scott wrote, “It has attended the Campus Missions Confer-

2012 AG HERITAGE 49 ministries across the nation, wrote an e- spiritual void. Students experience real “The university, like book in 2009 called Reaching the Cam- love for the first time and make genuine pus Tribes.59 The book documented a friends; they discover their place in the the headwaters of road trip Hines took in 2007 and 2008 community of believers and radically a great river, feeds during which he visited more than 180 proclaim the good news; and they find into the entire world: campuses. In 2009, Hines visited ten Chi Christ on campus and then walk along- Alpha ministries across the nation. He side Him into the marketplace and across the leaders, the recorded the following testimonies about the world. poets, the writers, Chi Alpha’s impact on students’ lives: Chi Alpha is not just a program, it is the philosophers, a culture of disciple-making. The trans- “During my three years at MSU, formed students and committed mis- the educators, and I attended Chi Alpha on a weekly sionaries of Chi Alpha are laying the those who will basis. Chi Alpha gave me the groundwork for the next generation of control the media. tools to live a strong Christian the Assemblies of God. To leave the secular life through its weekly meetings, which included anointed worship university unreached and challenging teaching. I Sarah Malcolm holds an M.A. in Practical also formed friendships with is to leave this culture Theology from AGTS hopelessly separated other students that gave me and is a member encouragement in my walk with of the Chi Alpha from any opportunity God. Many of those friendships Training Team. She for a deep, continue to this very day.” — and her husband, Rob, are currently Scott Stensgard (Minnesota State entrenched Christian pioneering a Chi reformation.”60 University, Moorhead) Alpha group at Yale University. She is also the daughter of Harvey and Sally “I probably would have never Herman, who have served as Chi — Brady Bobbink, considered going on any of these Alpha ministers for over 30 years. Chi Alpha leader at mission trips if I didn’t go to Chi Alpha first.” — Caitlin Flanagan Western Washington NOTES University (Rowan University)

“These people weren’t just 1 Christians, they were actually See chart of USA Campus Christian Organizations, ence (CMC, formerly Campus Mis- 2010, listing 5 of the top campus Christian practicing (what they believed).” sionary Conference) — the largest such organizations. The 2010 statistics list 279 Chi Alpha — Scott Graves (Texas A&M groups. In 2012 there are over 300 Chi Alpha groups gathering in Chi Alpha history. In ad- University, Corpus Christi) in the US. dition, Chi Alpha leaders presented the 2“General Convention of Pentecostal Saints and five-year strategic plan for 2010-2015, Churches of God in Christ,” Word and Witness, “These people care so much which focuses on: branding, diversity, December 20, 1913, 1. about me, and I don’t even know 3 post-college network, resources, sys- P. Douglas Chapman, “In Spirit and Truth: Higher why!” said Eric Cmar (University Education in the Assemblies of God,” Assemblies tems, and post-high school transitions. of Virginia) after describing an of God Heritage 31 (2011): 49-50. By 2011, Chi Alpha had grown to nearly 4 experience where he was “love- Educational Institutions of the Assemblies of God 300 campus groups with more than 700 (Springfield, MO: The Education Department of bombed” by the ministry at UVA. missionary personnel, reaching over the Assemblies of God, 1951). 25,000 students. Today, Chi Alpha is the 5Noel Perkin, “A Call for Christian Leaders,” The story of Chi Alpha is a heroic ad- fourth largest evangelical campus min- Pentecostal Evangel, February 7, 1948, 14. venture of faithful men and women un- 6 istry in the nation, including parachurch Jillian Kinzie, et al., “Fifty Years of College Choice: wavering in their resolve to reach every Social, Political and Institutional Influences on the and denominational campus ministries.58 student for Christ. Testimonies from stu- Decision-Making Process,” Lumina New Agenda Series (September 2004): 8. dents compel these Chi Alpha missionar- Their Story — The 7“A surprising number of first-generation leaders Students of Chi Alpha ies forward year after year. Through Chi possessed a respectable formal education beyond Alpha, students are rescued from moral high school and sometimes beyond college.” Benson Hines, an author, minister, depravity, broken homes, religiosity, and Grant Wacker, Heaven Below: Early Pentecostal and consultant to evangelical campus and American Culture (Cambridge, MA: Harvard

50 AG HERITAGE 2012 University Press, 2001), 204. Groups,” Pentecostal Evangel, April 14, 1963, 28. 47“Chi Alpha’s Mission: Reaching the University,” 8“By the time the original GI Bill ended on July 29Lee Shultz letter to Dennis Gaylor, April 4, 2001. Recapturing the University, 1983, 14. Among this group was Dr. Jim Bradford who brought oversight 25, 1956, 7.8 million of 16 million World War 30Jerry Sandidge, “The World’s Most Neglected II veterans had participated in an education or to the North Central region. Bradford holds a Ph.D Mission Field,” Pentecostal Evangel, December in aerospace engineering and served Chi Alpha in training program.” United States Department of 14, 1969, 12-13. Veteran Affairs: The GI Bill’s History: http://www. Minnesota and California. In 2009, he was elected to 31 gibill.va.gov/benefits/history_timeline/index.html, Assemblies of God Ministers Letter, September the position of general secretary of the Assemblies accessed November 2011. 4, 1964, 2. of God. 32 48 9William W. Menzies, “The Chi Alpha Story,” Two national events demonstrated this tension. In 1997, Chi Alpha introduced a new missionary Campus Ambassador Magazine 20:1 (September- 1) The non-violent protest in 1960 at a Woolworth category called the Campus Missionary Associate October 1966), 16. See also: Rick Howard, Chi Alpha store in Greensboro, North Carolina where four (CMA). In the year of its introduction, there were Manual (Springfield, MO: Gospel Publishing House, African-American students challenged segregation. 12 missionaries under this title. Today there are 1966), 5; and Wayne Warner, “The Beginning of Six months later, they were served in the same store 256 missionary units serving as CMA’s. Chi Alpha Campus Ministry,” Pentecostal Evangel, where they were originally denied. 2) In 1970, four 49Statistics based on Chi Alpha Campus Ministries, December 12, 1999, 9. Documentation of Ashcroft’s students were shot and killed by the Ohio National U.S.A., 2011-2012 charters and affiliations. Guard during an anti-war protest, otherwise known resolution has not been located. In a video clip used 50 as the Kent State Massacre. Howard confirmed a Roberta Rasmussen, “Welcome International in Chi Alpha: 50 Years of Reconciling Students Students,” Fellowscrip, December 1987, 2. to Christ (1997), Ashcroft does mention having Chi Alpha presence at Kent State during this event. 51 a burden for college-age youth in the late 1940s. 33Howard, Chi Alpha Manual, 17-18. Notes from College Ministries Targeting Strategy Report, New Orleans, LA, October 26-29, 1991. 10 34 “Campus Ambassadors,” Pentecostal Evangel, Ibid., 11. Report approved by the College Ministries Field April 12, 1953, 6. 35Ibid., 72-74. Committee. 11 Ibid. CAM continued publication until 1980. 52 36Both Howard and Sandidge mentioned this By the late 1990s, Harvey Herman (then a national 12Ibid. achievement in video presentations which were field representative for the Northeast) decided to 13Wheaton College yearbook, 1946, 157; included in Chi Alpha: 50 Years of Reconciling spearhead a collective dream to pioneer Washington, “Constitution of Assembly C.A.’s,” Wheaton Students to Christ, Transforming the University, DC area campuses. In 1999, eight missionary College, October 21, 1948. FPHC. the Marketplace, and the World [(Springfield, MO: units began pioneering eight target campuses and Chi Alpha, 1997)]. established a CMIT program. CMIT graduates are 14 “Assemblies’ College Chaplain Once Wanted to now serving across the nation but primarily in the 37“Survival in an Alien World,” Pentecostal Evangel, be Musician,” Springfield News & Leader, March Northeast. 1, 1953, D4. April 20, 1969, 32. 53 38 Fatato left the national office and organized a 15 Dave Gable, “The Chi Alpha Philosophy,” Campus J. Calvin Holsinger, email to Dennis Gaylor, team to pioneer Boston area campuses, one of the Ambassador Magazine, February 1978, 7. November 8, 2003. first to tackle unreached urban environments in the 39 16J. Calvin Holsinger, email to Darrin Rodgers, April This video presentation was included in Chi Northeast. Today Fatato is the executive director of 13, 2012. This appears to be the first college ministry Alpha: 50 Years of Reconciling Students to Christ, minister development in the Southern New England in the nation to be approved by an ecclesiastical Transforming the University, the Marketplace, and Ministry Network and pastors Common Church in body. the World [(Springfield, MO: Chi Alpha, 1997)]. Boston, Massachusetts. 40 17J. Calvin Holsinger, correspondence regarding the The third annual conference was held in 1972 and 54Nationally Speaking, Summer 1997, 1. included plans for the upcoming SALT conferences. history of Chi Alpha, FPHC; “Assemblies’ College 55The Essentials of Campus Ministry (Springfield, “Chi Alpha Directors Meet,” Pentecostal Evangel, Chaplain once wanted to be Musician,” D4. MO: Chi Alpha, 1994), 12. May 14, 1972, 26. 18 J. Calvin Holsinger, Chi Alpha Manual 56Executive Director of AG U.S. Missions Charles 41Sarah Malcolm, “70s Chi Alpha,” e-mail to (Springfield, MO: Campus Ambassador Division, Hackett stated the following in a presentation to the Dave Gable, November 18, 2011. Gable says National C.A. Department, [1956?]), IV-1. Executive Presbytery in January 2000: “There are John Koeshall (who was ministering in Wisconsin) 19 five reasons why I believe Chi Alpha has a major The April-May 1956 issue of Campus Ambassador predated SALT with a two-week instructional role in what God is doing on the secular college advertised a special announcement that the National conference called FIRE (First Institute of Right-on campus: competent leadership, a detailed strategy C.A. Department “has just prepared a Manual for Evangelism). While the model was kept, the name based upon success, in-depth training, adequate Chi Alpha Chapters.” This indicates that the final was changed. The second (SIRE) and third (TIRE) finances, and dependence on the supernatural.” draft of the Chi Alpha Manual was completed in institutes posed an obvious problem. the spring of 1956. 57E. Scott Martin, “Letter from the Editor: The Truth 42“250 Collegians Gather for First National ‘SALT,’” 20 Hurts, Sometimes,” Expeditions, 2011, 3. Holsinger, Chi Alpha Manual, VI-3. Pentecostal Evangel, March 28, 1976, 24. 21 58The top three ministries are: Cru (formerly Campus J. Calvin Holsinger, “How We Do It at S.M.S.,” 43The four-fold philosophy was defined by a Crusade for Christ), Baptist Collegiate Ministry, and Campus Ambassador 6:1 (October 1953): 6. commitment to worship, fellowship, discipleship, InterVarsity Christian Fellowship. See chart of USA 22Executive Presbytery Minutes, November 17, and witness and was described in full to the broader Campus Christian Organizations, 2010, listing 5 1953, 8. Chi Alpha community in the February 1978 issue of the top campus Christian organizations, along 23 of CAM. Executive Presbytery Minutes, May 20, 1954, 2. with statistics on the number of campus groups and 44 24Dr. J. Calvin Holsinger, “A Campus Witness,” The CMIT program at Western Washington number of students involved. Chi Alpha Christian Pentecostal Evangel, October 2, 1955, 17. University under the leadership of Brady Bobbink Ministries ranks fourth in these numbers. is the longest-standing campus training center in 25 59Benson Hines, Reaching the Campus Tribes “Forward with Christ,” Pentecostal Evangel, the nation. September 20, 1959, 4. (N.p.: the author, 2009), 23, 27, 35, 43: http:// 45Herschel Rosser, “Agents of Reconciliation,” reachingthecampustribes.com, accessed November 26Holsinger, Chi Alpha Manual (Springfield MO, Campus Ambassador Magazine, November 1979, 2011. 1953), A-5, A-6. 12 (emphasis added). 60 27 “Chi Alpha’s Mission: Reaching the University,” General Presbytery Minutes, August 21, 1961, 18. 46 News clip on Chi Alpha training in 1977 from Recapturing the University, 1983, 3. 28“Leland Shultz Now Working with Chi Alpha May 22, 1977.

2012 AG HERITAGE 51

An Under-Sung Heroine: Mary Craig, Founder of Bethany University

By Abraham Ruelas

Mary Craig was among the most influential women in the Bethany University was a new converts class that Mary first Assemblies of God during its earliest decades, but her contri- taught in her kitchen on Ellis Street in San Francisco. And, butions today have become a faint memory. Most historical because she was independently wealthy, Mary made provision reports of Bethany University, which recently closed its doors, for the school that would emerge from those classes. give Robert Craig, Mary’s husband, credit for founding the school.1 Some reports list Mary Craig as cofounder but relegate The Beginnings her to a supporting role.2 In search of a better financial future, a young Canadian However, the school’s early publications tell a different named Robert J. Craig and his brother migrated south to story — Mary was considered either the founder of the school, California in 1890. Four years later Robert was converted, or at least the cofounder alongside her husband. One of the ear- and he enrolled in a YMCA leadership training program. In liest reports of the history of the school tells how Mary Craig 1902 he married Theresa Crothers, and the couple journeyed to started a new converts class which met each Sunday and then Evanston, Illinois, where Robert enrolled in a ministerial train- began to include teachings in her home on the other days of ing program at Garrett Biblical Institute (GBI). Founded by the week. After the group grew to 30 students and upwards, Eliza Garrett in 1855, GBI was one of the first Bible institutes larger quarters were obtained, and this became the start of in the history of the United States.7 Glad Tidings Bible Institute (which later was renamed Bethany Tragic events would soon unfold in Robert’s life. Later in University).3 Over time, Mary’s story became obscured. By 1902, while ministering in San Francisco, his wife Theresa shining the spotlight on Mary Craig, this article aims to illumi- and their son died during childbirth. Continuing alone in min- nate both Bethany University’s origins and the significant role istry at San Francisco’s Central Methodist Church, the 1906 played by women in establishing educational institutions in the earthquake struck, and half of the church’s members lost their early Pentecostal movement. homes. For a while Robert served at St. Paul’s Methodist Church but failing health caused him to leave active ministry Invisible Women by 1910.8 Historian Grant Wacker writes that among Pentecostals, Now in southern California, depressed, ill and suffer- “the editors of the earliest periodicals seem evenly split ing from “spiritual impotence,”9 Robert experienced a fateful between male and female authors. Yet males penned most of encounter on the Compton to Los Angeles train of the Pacific the official denominational publications and virtually all of Electric Railway. He met James and Clara Berry, who later the published accounts.”4 The end result of the latter was that took him to a service at a local mission where Robert found key women were relegated to “bit parts” in these accounts. In answers to his spiritual despair. The Berrys offered Robert their essence, these histories became “his stories”5 and “as so fre- home to serve him as a spiritual cocoon. While there, Robert quently happens in the writing of history, the women have sim- received the Baptism in the Holy Spirit and the promise from ply disappeared.”6 God that if he returned to San Francisco, 100,000 souls would According to the Merriam-Webster Dictionary, to “found” be won for the Gospel.10 a school is to “take the first steps in building” and “to establish Back in San Francisco, Robert started his ministry efforts (as an institution) often with provision for future maintenance.” at the Plymouth Congregational Church on Post Street which History reveals that Mary Craig did both “found” and “take the his friend allowed him to use for free. “Three months later first steps in building” Glad Tidings Bible Institute (GTBI). The he leased a building not far from where he had formerly pas- origin of the higher education institution that would become tored, the Corbett Saloon on O’Farrell Street, a well-known

2012 AG HERITAGE 53 ance of the Lord that “the Word will keep them,” in May of 1918 she began a new converts class in the kitchen of their second story apartment at the mis- sion.17 According to Mary, “I began Glad Tidings Bible Training Institute with only two students, and one of them was drunk.”18 The classes were popular, and by October attendance had grown to 85 with the class time and location being changed to one hour before the evening service in the mission. Attendance grew to 100 by Christmas,19 and in the fall of 1919 day classes were added. The deliv- ery of a structured two-year curriculum was begun on October 6, 1919, with classes being offered in the mission and an adjacent building. This curriculum, while focused on ministerial prepara- tion,20 more importantly helped form Mary Craig, teacher (1st row, center) with her Sunday school class at Glad students’ Pentecostal identity.21 Tidings Mission, San Francisco, California, 1923. Gladys Arness Balliet is As was often the case with Bible sitting in the 2nd row, just behind Mary Craig. institutes, application of classroom learning in winning the lost was part relic of the City’s ribald past.”11 Robert Glad Tidings.13 of the students’ experience.22 “A gos- would soon meet the woman who would Mary came to Robert’s attention as pel truck with ‘bells’ was purchased for profoundly impact his ministry — Mrs. more than just a mission worker because street ministry and other practical work. Mary McCulloch. on April 23, 1913 — Mary’s birthday, The students chose the song, ‘Jesus the two married. This second marriage I My Cross Have Taken,’ ”23 as their Mary McCulloch Craig was eight and a half years after the death theme song. When Mary met Robert Craig in of Robert’s first wife. Of this time, he The original school faculty consisted a worship service at the Plymouth said, “I am glad that I did wait”14 for of Mary (who also cooked for the resi- Congregational Church, she was married Mary. Robert later published a comment to another Canadian, J. H. McCulloch, a attributed to Mary’s first husband that, wealthy man who owned silver mines “if anything happened that he should be in Nevada and several hotels. The taken, he did not know of anyone that Mary was passionate McCullochs had recently moved from he would like Mrs. McCulloch to marry Nevada to California because of Mr. unless it were the ‘lone widower,’ ”15 — about street ministry McCulloch’s failing health. Mary, an Robert Craig. and was known immigrant from Denmark, was a “stout, Mary was passionate about street for her prowess in 12 motherly appearing woman,” accus- ministry and was known for her prow- separating a liquor tomed to the life of the wealthy and a ess in separating a liquor bottle from the person of very direct communication. person she was trying to win to Jesus.16 bottle from the person A few months after Robert opened After the conversion of a man who had she was trying to win his mission, Mary’s husband died. Mary been a spiritualist for over 25 years, to Jesus. became involved with the work of the Mary answered God’s instruction to mission with passion and zeal, espe- “Feed him the Word,” and started a new cially fervent about reaching the lost, converts class which met every Sunday. the destitute and those struggling with Mary had become concerned about the dent students), affectionately known alcohol abuse. Her commitment to evan- lapses men experienced in their faith to the students as “Auntie May”; Ira gelism in the streets of San Francisco walk after their conversion in the mis- Surface, a former Presbyterian minister became the pattern of her ministry at sion. Moving forward with the assur-

54 AG HERITAGE 2012 who experienced Spirit baptism follow- one of the largest Assemblies of God very straightforward, “stern and strict,”33 ing his divine healing; Mrs. Surface, churches and provided seating for the students didn’t really get to know her on a former public school teacher, who 3,000 delegates in attendance at the a close personal level. However, these taught English; Florence Murcutt, a General Council.29 same students would attest to the fact Jewish medical doctor from Australia; Glad Tidings Temple served as a that Mary was skilled in teaching the and, Lillian Yeomans, also a physi- great venue for evangelists, and the con- Scripture and how to witness of the gos- cian.24 Robert soon joined the endeavor stant stream of these itinerant preachers pel. At the Institute, she operated “behind and became devotional leader and later — men and women — kept Glad Tidings the scenes”34 utilizing her organizational “principal” of the school. Before break- in revival 365 days a year. These evan- skills to ensure things ran smoothly. fast, the students were required to join gelists held revivals that were between According to Couchman, Mary was “the Principal [R. J.] Craig for the seven two and four weeks long. At every ser- power behind the throne.”35 She gave o’clock prayer service.25 vice, Mary sat at Robert’s side on the generously from her inheritance, and for At the first graduation in 1921, Mary platform, and she was always on the the financial support of her and Robert. gave each graduate a Scripture that lookout for attendees struggling with This enabled him to never take a sal- seemed relevant for that individual. This alcoholism. If she spotted someone, she ary during his entire ministry at Glad tradition was followed at subsequent would leave the platform, take that indi- Tidings.36 graduations into the 1950s. All twelve vidual to the prayer room located under In the early years of the school, Mary members of that first graduating class the platform, and pray with that person Craig was listed as a faculty member, were licensed by the Northern California until he or she was sober. and her husband, Robert, by virtue of his District Council of the Assemblies of According to Mary Couchman [class role as pastor of Glad Tidings Temple, God.26 of 1945], Mary Craig was listed as pastor and as principal. In To help give structure to the institute the 1936 yearbook, Mary Craig is listed and the beginnings of an Assemblies of had a great affinity for those who as the founder, and her husband is list- God district on the West Coast, Robert were down and out. She had a ed as principal.37 This seems to be the recruited D. W. Kerr and Willard Peirce. great compassion and a real burden correct delineation of their roles, and it In 1916, Kerr wrote a draft of what for the lost. She was especially might explain why there has been some would become the Assemblies of God drawn to pray for those addicted confusion over the years as to what statement of faith, so he was an ideal by alcohol. I remember sitting Mary Craig’s function was in the school. choice for developing what would even- as a child in the church waiting tually become the Northern California/ for my parents because they Glad Tidings Publication Nevada and the Northwest district were ministering to people at the Glad Tidings, originally the official councils. The personalities that domi- altar. I saw Sister Craig and a paper of the “Glad Tidings Tabernacle nated Glad Tidings Bible Institute and real inebriated man that somebody and Bible Training School,” soon tran- the lives of its students, however, were brought down to be prayed for. sitioned as Robert assumed a leader- those of Mary and Robert.27 They always took them to Sister ship role in the Assemblies of God, The Institute building was the first Craig. I watched as she prayed and became the “official organ of the construction project undertaken at Glad and it took a long time before he Northern California and Northwest Tidings, and Mary provided $80,000 prayed through to real victory. It District Councils, Assemblies of God.”38 ($2,046,195 in 2012 dollars) in financ- was evident that he had a salvation As district superintendent, Robert was a ing from her personal estate. It was com- experience.30 central figure in the publication. pleted by August 1924, in time for the On the cover of the August 1932 beginning of the academic year. Work Known as a prayer warrior, in addi- issue, Robert’s picture is twice the on the new Glad Tidings Temple soon tion to her altar work, Mary taught size of Mary’s and she is listed as the began and it was ready by the end of Sunday school to middle school-aged “Co-Founder.” However, an interest- 1925. The church had seating for 2000 children. For at least the early years ing shift seems to have occurred in the congregants, 250 choir members and of Glad Tidings Temple, she served as publication as a result of the 20th anni- 60 orchestra members. The size of the copastor, “preached and exhorted with versary celebration of the “Glad Tidings sanctuary enabled Glad Tidings to serve enthusiasm” and often gave prophetic Work.” Starting with the April 1933 as host to the International Pentecostal utterances.31 issue (the month of the celebration), in Convention28 in 1925 and the national According to Robert, his wife Mary ads for the Institute, Robert and Mary’s Assemblies of God General Council in was “a prodigious worker and an excel- pictures were now the same size.39 1931. At that time, Glad Tidings was lent Bible teacher.”32 Because Mary was The focus of the May 1933 issue

2012 AG HERITAGE 55 of Glad Tidings was an article entitled, placed special emphasis on the found- a boost in reputation as a northern “Great Triple Anniversary Exercises.” ing role of Mary Craig. Indeed, as her California center of Pentecost through Reporting on a special service of April life was reaching its sunset, Mary’s cen- visits by two famous women evan- 23, three events were celebrated: Mary tral role in founding the Institute was gelists. Maria Woodworth-Etter, the famed “grandmother of the Pentecostal movement,” was the first of these. At the Apostolic Faith World-Wide Camp- Meeting in Los Angeles in 1913, where Mrs. Etter was the principal speaker, Robert Craig attended and also received credentials from the Rescue Mission Workers Association of America.43 Her meetings at Glad Tidings three years later in 1916 were so well attended that the National Theater, which had seating for 1500, was rented for two weeks.44 In April 1919, Aimee Semple McPherson crossed the San Francisco Bay on a ferry in her “gospel car.” Her destination was a meeting with Robert and Mary Craig. As a result of her evan- gelistic meetings at Glad Tidings “tow- ering mountains of prejudice against the Pentecostal movement have been swept away under the same candid and forceful presentation of the claims of the Full Gospel Message.”45 In addition to giving legitimacy to Pentecostalism The faculty of Glad Tidings Bible Institute, San Francisco, California, 1924- and the Craigs’ ministry, the scope of 1925. Back row (l-r): Charles G. and Mrs. Weston, G. P. Andrews, Brother Glad Tidings’ ministry was expanded. Wilkerson, and O. C. Smith. Front row (l-r): Ira and Cora Surface, Mary According to Robert, “ever since Aimee Craig, and Robert J. Craig. Semple McPherson was with us in Glad Tidings this work has gone forward with Craig’s birthday, Robert and Mary’s 20th increasingly acknowledged in the min- leaps and bounds.”46 anniversary, and the 20th anniversary of istry’s main publication. Women were also instrumental in the founding of the Glad Tidings min- guiding student ministry in the inner city istry. The highlight of the service was The Significance environs of the school, and expanding the the burning of the mortgage — cut into of Women Institute’s missional vision. The Institute thirteen parts and hung on a wire across Many men had a significant impact was born out of efforts to reach and save the Temple platform. Of 13 individuals on the ministry of Robert Craig. Among the poor, the addicted, and the disenfran- participating in burning the mortgage, them were H. Wesley Cooksey, Daniel chised. As a result, it was important that Robert represented the Temple and W. Kerr, Willard C. Peirce, and Ira students immediately apply the Bible Mary represented the Institute.40 Surface, and evangelists such as William knowledge, preaching and witnessing In the following issues of Glad Booth-Clibborn, A. C. Valdez and Smith skills they had gained in the classroom. Tidings, Robert and Mary’s pictures Wigglesworth.41 However, according to In addition to teaching English, F. Helen continued to be the same size and the historian Everett Wilson, “Women are Byram directed the institute’s Practical word “Founder” now appeared under the important story anyway.”42 Beyond Training Department. Byram coordinat- Mary’s picture. Soon both their pictures Mary Craig, other key women served to ed the students’ participation in were also included in columns in the give foundation to Robert’s early minis- masthead, Robert on the left and Mary try and shape to GTBI. preaching, song directing, on the right. The 1937 and 1938 issues Having established the Glad Tidings conducting of prayer and of “Tidings,” the Institute’s yearbook, Mission, Robert’s ministry received testimony services, altar work,

56 AG HERITAGE 2012 fishing, and prayer room work ... downtown street work, Almshouse work, hospital work, jail work, Chinatown mission work, Russian Hill work, group street meetings, the radio ministry and out-of town extension work.47

The early missional focus of Glad Tidings was established through the influence of Alice Luce. Prior to joining the faculty at GTBI and teaching Bible Healing and History of Missions, Alice had spent 24 years on the mission field. In 1921 (the same year she joined the faculty at GTBI), she published a three- part missionary series in the Pentecostal Evangel to promote the indigenous church philosophy set forth by Roland Robert J. Craig, portrait, with his wife Mary, standing outside, circa 1924. Allen.48 Later she authored Pictures of Pentecost in the Old Testament. Of the equal.”51 At the shelter, she would kneel istry in San Francisco, stated: “Begun 12 members of the first GTBI graduating by the bed of the alcoholics and pray as Glad Tidings Bible Training School, class, eight served as missionaries. Alice for them. According to Pastor Wesley GTBI was an outgrowth of a need for would later play a key role in pioneer- R. Steelberg, “Hers was the spirit of a instructing new converts and aspiring ing the Assemblies of God among the mighty pioneer . . . Today Glad Tidings Christian workers. The school began in Latinos of the Southwest, and founded Bible Institute raises its majestic head, the office of the church, inspired in large a Christian training school of her own, a monument to her faith, courage and part through the vision of Mary Craig.”56 the Latin American Bible Institute, now undaunted purpose.”52 The celebratory book, Glad Tidings located in La Puente, California.49 Unfortunately, denominational and Bible Institute, Bethany Bible College: school histories have diminished or A Narrative and Pictorial History, Approaching Sunset erased Mary’s role as founder of the presents a confusing picture as to who Mary Craig’s ministry at Glad school. According to a May 6, 1950 founded the school. It begins: “Bethany Tidings in her later years reflected her Pentecostal Evangel article about the College, Bethany Bible College, Glad early beginnings 20 years earlier. In move of Glad Tidings Bible Institute Tidings Bible Institute, Glad Tidings from San Francisco to Bethany Park, the Training School — are all names given school, “was founded in 1919 by Robert to a single institution, the Pentecostal Craig who is now with the Lord.”53 A training institute founded in 1919 by “As a personal news release from the Assemblies of Pastor Robert J. Craig.”57 However, in worker, Mrs. Craig God national office commemorating five other locations in the book, Mary Bethany College’s 85th year and dated Craig was identified as the founder,58 has no equal.” September 21, 2004, states that the col- in four additional places Robert Craig lege was “founded as Glad Tidings Bible is named as the founder,59 and then in — Clifford Holden Institute in 1919 by Robert Craig Jr.”54 one final place the school was stated to This assertion is almost an echo be founded by both Robert and Mary.60 of a brief statement included in an Despite Mary’s best efforts, her sig- Assemblies of God Heritage article from nificant place in the development of 1938, Mary started a nightly Bible class 1986 that stated, “Robert J. Craig, pastor Assemblies of God institutions of higher for the men50 at Calvary Mission, the of Glad Tidings Temple, San Francisco, education and Pentecostal history has “skid row” outreach of Glad Tidings and the founder of what is now Bethany not always received the recognition it Temple. According to Clifford Holden, Bible College….”55 However, a later deserves. the mission’s superintendent, “As a Heritage article which focused on Like Eliza Garrett, founder of personal worker, Mrs. Craig has no Robert and Mary Craig and their min- the Garrett Biblical Institute (now

2012 AG HERITAGE 57 the Garrett Theological Evangelical Seminary) and Ruth Kerr, founder of the Western Bible College (now Westmont College), Mary utilized the inheritance from her late husband, not for herself, but to finance the building of the school God had envisioned in her heart. In founding the school that would become Bethany University, Mary Craig joined her sisters in ministry, Elizabeth V. Baker, Virginia E. Moss, Minnie Draper, Christine Gibson, Alice Luce, and Alta Washburn in founding Pentecostal insti- tutions of higher education that became vital to the growth and sustenance of the Assemblies of God.61 Regardless of how histories within her denomination and the school she Robert J. Craig (right) with his wife Mary, at a promotional booth for Glad Tidings Bible Institute, San Francisco, California in 1937. founded have sometimes diminished or erased her role, Mary Craig is indeed the founder of Glad Tidings Bible Institute, NOTES OR: Wipf and Stock, 2010), 6. which became Bethany University, 8Looking Back to Our Future (San Francisco: Glad Tidings Temple, 1988), 14. and she deserves to be counted among 9 the most influential women in the Wilson and Little, 63. 1 10 Assemblies of God. Everett A Wilson, “Robert J. Craig’s Glad “How I Received the Baptism in the Holy Tidings and the Realization of a Vision for Ghost,” Pentecostal Evangel, February 14, 100,000 Souls” Assemblies of God Heritage 1931, 4-5. 8:2 (Summer 1988): 8-11, 19; Everett A. Wilson 11Wilson and Little, 72. Abraham Ruelas, and Darlene Little, compilers, Glad Tidings 12 Ph.D., is chair of Bible Institute, Bethany Bible College: A Ibid., 71. the Psychology Narrative and Pictorial History [Scotts Valley, 13Looking Back to Our Future, 24-25. Department and CA: Bethany, 1994], 21ff. 14“Great Triple Anniversary Exercises,” Glad professor of 2 Bethany University closed its doors on July Tidings 9:5 (May 1933): 8. Communication 7, 2011. A a commemorative issue of the 15Wilson and Little, 72. and Psychology at Pentecostal Evangel acknowledges Mary 16 Patten University. as cofounder, but she appears in more of a Patsy Ruth (Smith) Allen [GTBI Class of supportive role. The feature article includes a 1937], interview by Abraham Ruelas, July photo of Robert Craig but fails to include one 15, 2010, 1. of Mary. See Robert and Marilyn Abplanalp, 17“The Word Will Keep Them,” Tidings of “To Stand Among His Witnesses: Reflections on 1937 (San Francisco CA: Glad Tidings Bible Glad Tidings/Bethany,” Pentecostal Evangel, Institute, 1937), 6-7. December 11, 2011, 6-10. 18Wilson and Little, 100. 3 “Glad Tidings Bible Institute History,” Glad 19Mary Craig, “A Word from The Founder,” Tidings 4:1 (March 1924): 1-2. Tidings 1938 (San Francisco CA: Glad Tidings 4Grant Wacker, Heaven Below: Early Bible Institute, 1938), 5. Pentecostals and American Culture (Cambridge, 20“Practical Training and Service,” Glad MA: Harvard University Press, 2001), 159. Tidings Bible Institute Catalog 1929-1930 5Patricia Ruth Hill, The World Their Household: (San Francisco, CA: Glad Tidings Bible The American Woman’s Foreign Mission Institute, 1929), 26; Lewis F Wilson, “Bible Movement and Cultural Transformation, 1870- Institutes, Colleges, Universities,” in Stanley M. For more inspiring vignettes about 1920 (Ann Arbor: University of Michigan, Burgess and Eduard M. van der Maas, eds. New early female Pentecostal educators, 1985), 2. International Dictionary of Pentecostal and read: Women and the Landscape 6Barbara J. MacHaffie, Her Story, 2nd ed. Charismatic Movements. Rev. and expanded (Minneapolis: Fortress Press, 2006), xi. ed. (Grand Rapids, MI: Zondervan, 2002), 374. of American Higher Education: 21 7 Wacker, 152. Wesleyan and Pentecostal Abraham Ruelas, Women and the Landscape of American Higher Education: Wesleyan 22 Founders, by Abraham Ruelas. Blumhofer, Edith L., The Assemblies of Holiness and Pentecostal Founders (Eugene God: A Chapter in the Story of American

58 AG HERITAGE 2012 Pentecostalism, Volume 1 – to 1941 (Springfield, 39“Glad Tidings Bible Institute,” Glad Tidings 50Clifford Holden, “Our Pastors and Downtown MO: Gospel Publishing House, 1989), 315-16. 8:8 (August 1932): 1; “Summer Bible School,” Activities,” Glad Tidings 13:5 (May 1938): 11. 23“Glad Tidings Bible Institute History,” Glad Glad Tidings 9:4 (April 1933): 16. 51Ibid. 40 Tidings 4:1 (March 1924): 2. “Great Triple Anniversary Exercises,” Glad 52“Philadelphia, Pennsylvania,” Glad Tidings 24Wilson and Little, 103. Tidings 9:5 (May 1933): 8-9. 13:5 (May 1938), 15. 41 25“Spiritual Life of Students,” Glad Tidings H. Wesley Cooksey, “The Second Coming 53“Glad Tidings Bible Institute to be Moved Bible Institute Catalog 1929-1930 (San of Christ,” Glad Tidings 4:4 (April 1928): 1; to Bethany Park,” Pentecostal Evangel, May Francisco, CA: Glad Tidings Bible Institute, Blumhofer, 316; “Summer Bible School,” 6, 1950, 7. Glad Tidings 4:5 (May 1928): 12; Wilson and 1929), 24. 54 Little, 85; “Faculty of the Bible Institute,” Glad “Bethany College: 85 Years Aflame,” AG 26 “Glad Tidings Assembly and Bible Training Tidings 4:8 (August 1928): 5; Everett A. Wilson, News, September 21, 2004, 1. School, San Francisco, Calif.,” Pentecostal “Robert J. Craig’s Glad Tidings,” 19. 55Wayne Warner, “Maria B. Woodworth- Evangel, August 6, 1921, 14. 42Everett Wilson, interview by Abraham Ruelas, Etter and the Early Pentecostal Movement,” 27 Wilson, “Bible Institutes, Colleges, June 21, 2010 [transcript], 1. Assemblies of God Heritage 6: 4 (Winter 1986- Universities,” 377; Wacker, 150. 87): 14. 43Robert J. Craig, ministerial credential, Rescue 28 56 “International Pentecostal Convention,” Glad Mission Workers Association of America, May Wilson, “Robert J. Craig’s Glad Tidings,” 10. Tidings 1:5 (May 1925): 1. 20, 1913. The president of this organization was 57Wilson and Little, 21. 29 “The General Council Convention at San R. J. Scott, who also attended the Apostolic 58Ibid., 22, 99-100, 103, 207, 245. Francisco, California,” Glad Tidings 7:10 Faith World-Wide Camp-Meeting in 1913. 59Ibid., 21a, 25, 32, 100. (October 1931): 1. 44Wilson and Little, 86. 60 30 Ibid., 24-25. Mary Couchman, interview by Abraham 45Wilson and Little, 87-88. Ruelas, July 7, 2010 [transcript], 3. 61Elizabeth Baker established Rochester Bible 46“Glad Tidings Assembly and Bible Training 31Looking Back to Our Future, 22, 25-26. Training School in New York (1906); Virginia School, San Francisco California,” Pentecostal Moss established Beulah Heights Bible and 32 “Burning the Mortgage – April 23, 1933,” Evangel, August 6, 1921, 14 Missionary Training School at North Bergen, Glad Tidings 13:5 (May 1938): 4. 47Glad Tidings Bible Institute Catalog, 1929-30 New Jersey (1912), which later merged into 33Mary Couchman, interview by Abraham (San Francisco: Glad Tidings Bible Institute, the present-day Valley Forge Christian College; Ruelas, July 7, 2010 [transcript], 3. 1929), 17. Minnie Draper established Bethel Bible Training 34Ibid. 48Everett A. Wilson and Ruth Marshall Wilson, School in Newark, New Jersey (1916) which merged with Central Bible College; Christine 35 “Alice E. Luce: A Visionary Victorian,” in Mary Couchman, interview by Abraham Gibson (1924) founded what today is Zion Bible Ruelas, July 14, 2010 [transcript], 3. James R. Goff, Jr. and Grant Wacker, eds. Portraits of a Generation: Early Pentecostal College located in Haverhill, Massachusetts; 36 “A Tribute to Brother Craig,” Pentecostal Leaders (Fayetteville: The University of Alice Luce established Berean Bible Institute Evangel, October 25, 1941, 4. Arkansas Press, 2002), 169. in San Diego, California (1926) which today 37 is Latin American Bible Institute in La Puente, Tidings [yearbook], vol. 1 (San Francisco: 49Arlene M. Sanchez Walsh, Latino Pentecostal Glad Tidings Bible Institute, 1936), 3, 6. California; Alta Washburn founded All Tribes Identity: Evangelical Faith, Self, and Society Indian Bible School (1957), which today is 38 “Glad Tidings,” Glad Tidings 4:12 (December (New York: Columbia University Press, 2003), American Indian College of the Assemblies 1928): 2. 48. of God at Phoenix, Arizona.

Carrie Judd Montgomery (Continued from page 13)

77From my research, up until 1920, Carrie did and “A Trip into Mexico,” TF 36:3 (March Beall opened a Pentecostal Mission in Detroit not personally write any articles about this. 1916): 65. In 1917, Carrie visited Chonita Michigan as a result of Mrs. Beall receiving However, she did include other authors at times. Morgan Howard again, and they did ministry her “Baptism of the Holy Spirit” at Carrie’s See “Should Women Prophesy?” taken from together. See “A Trip into Mexico, Etc.” TF Beulah Chapel several years before. The Christian (London, England) in TF 6:12 37:7 (July 1917): 157. 83Gardiner H. Shattuck, “Ambrose Jessup (December 1886): 270-273 and Katherine 80Gastón Espinosa, “Liberated and Empowered: Tomlinson (1865-1943),” in Encyclopaedia of Bushnell, “Women Preachers: Why Obscure The Uphill History of Hispanic Assemblies American Religious History, 3rd ed., Edward the True Reading?” taken from Peniel Herald of God Women in Ministry, 1915-1950,” AG L. Queen, Stephen R. Prothero, and Gardiner in TF 24:11 (November 1904): 259-261 where Heritage 28 (2008): 44-48. H. Shattuck, eds. (New York, NY: Facts on Bushnell uses Psalms 68:11-12 to demonstrate 81 File, Inc., 2009), 991. that God wants women to preach. Carrie influenced many leaders from the Christian and Missionary Alliance to have their 84See www.CarrieJuddMontgomery.com 78For extensive documentation see: Miskov, Life Pentecostal Spirit baptism experiences, many of 85Excerpted from Carrie Judd Montgomery, on Wings: The Forgotten Life and Theology of whom later joined the Pentecostal movement. Carrie Judd Montgomery. “Life on Wings: The Possibilities of Pentecost,” 82 79 Carrie Judd Montgomery, “Notice,” TF 43:1 an address given at the Stone Church in Chicago Carrie Judd Montgomery, “Recent Trip to (January 1923): 23. Mr. and Mrs. George in 1910, TF 32:8 (August 1912). Mexico,” TF 33:12 (December 1913): 270-271

2012 AG HERITAGE 59 The Statement of Fundamental Truths was adopted in 1916 and revised in 1927 and 1961. The Historical Development of the Statement of Fundamental Truths

By Glenn W. Gohr

The Statement of Fundamental Truths provides the “basis of recognized the need to encourage doctrinal unity. The first of the five fellowship” for the Assemblies of God.1 Since its adoption at the stated reasons for organizing at Hot Springs was: fourth General Council in 1916, amidst doctrinal controversies that threatened to undermine the young organization, the Statement of FIRST: We come together according to Acts 15, that by Fundamental Truths has brought both definition and unity to the Fel- prayer and study of the Word of God, and guidance of the lowship. Holy Spirit, we may get a better understanding of what Despite the significance of the Statement of Fundamental Truths, He would have us teach, and thus do away with many scholars have largely ignored its historical development. Various divisions over doctrines and various names under which scholars have treated the document ahistorically — incorrectly as- the Pentecostal people are working and incorporating, — serting that the statement during its first 45 years either remained UNITY being the chief aim.7 unchanged or had only minor grammatical changes.2 Although the core beliefs outlined in the document are essentially the same to- A few doctrinal resolutions were passed before 1916. Among these day as in 1916, the statement has been revised a number of times was the Preamble and Resolution of Constitution, adopted at the throughout the years.3 This article provides an overview of many of first General Council in April 1914, which stated that the Fellowship these changes. should: The Statement of Fundamental Truths has become an integral part of Assemblies of God identity. Numerous articles and books recognize Scriptural methods and order for worship, unity, have been written concerning the core beliefs contained within the fellowship, work and business for God, and to disapprove of Statement of Fundamental Truths. The statement is foundational to all unscriptural methods, doctrines and conduct, and approve ministerial preparation and credentialing. Undergraduate and gradu- of all Scriptural truth and conduct, endeavoring to keep the ate courses covering the history and polity of the Assemblies of God unity of the Spirit in the bonds of peace, until we all come pay great attention to the Statement of Fundamental Truths. “Founda- into the unity of the faith, and of the knowledge of the Son tions for Faith,” a course for the sixth grade based on these funda- of God, unto a perfect man, unto the measure of the stature mentals, served an important catechetical function for over 30 years. of the fulness of Christ, and. to walk accordingly, as recorded The latest teaching version of that class is Faith Case: Investigat- in Eph. 4: 17-32 …8 ing the Truth, which includes a contemporized DVD format to teach these basic beliefs to children. Royal Rangers and Girls Ministries At the 1915 Council it was necessary to lay some ground rules on offer the Statement of Fundamental Truths as part of their curricu- doctrinal matters, including the formula to be used in water baptism lum. Similar studies have been developed for membership and new as well as official statements regarding the new birth and the god- converts classes. A synopsis of the statement has appeared for years head.9 A more complete doctrinal statement was adopted in 1916, and inside the Pentecostal Evangel and also appears on the Assemblies the actual constitution was ratified in 1927. of God website.4 The emergence of the Oneness movement (also known as the This statement developed by the Assemblies of God USA also “New Issue”), which denied traditional Trinitarian formulations, became the framework for statements of faith adopted by the Pente- served as one of the catalysts for the adoption of the Statement of costal Assemblies of Canada,5 the Philippines General Council of the Fundamental Truths. The Oneness movement originated, in part, at Assemblies of God, the Assemblies of God of Malaysia, and other the Worldwide Camp Meeting at Arroyo Seco, near Los Angeles, in national organizations.6 April 1913. At a baptismal service held near the main camp, R. E. McAlister reminded the listeners that the apostles baptized their con- Early Doctrinal Unity and Diversity verts in the name of Jesus. One preacher warned him to refrain from At the inception of the Assemblies of God in 1914, the founders emphasizing that doctrine as it might associate the camp with a Dr.

2012 AG HERITAGE 61 Sykes who was currently baptizing his con- for general convenience, unity and fellow- Spirit; between the Holy Spirit and the blood verts in that same manner.10 ship.”13 This basis of organization served of Christ; between the Father and the Son; Another minister in attendance, John as the “constitution” of the newly-formed and between Christ and the Holy Ghost.20 G. Scheppe, spent much of the night in organization until an official constitution Many of the doctrinal matters discussed prayer, and in the early light of the morn- and bylaws was adopted at the 1927 General at the 1915 Council arose from the Oneness ing he shouted his “new revelation” of the Council.14 controversy.21 In the months that followed, power of the name of Jesus.11 This enthusi- Although a basic framework of organi- it became apparent that further action was asm caught on, and soon there were several zation was laid at the founding council in needed. Oneness advocates became more Pentecostal leaders who denied the Trinity 1914, the founding meeting did establish aggressive. General Secretary J. Roswell and began practicing baptism in the name of certain parameters for doctrine. Participants Flower issued a statement from the execu- Jesus. Frank Ewart, G. T. Haywood, Glenn at the early council meetings discussed and tive presbytery and also warned: “The Pen- Cook, and L. V. Roberts were some of the voted upon a few doctrinal issues. tecostal movement is now facing a crisis chief promoters of this new doctrine. Some standing resolutions adopted at — probably the greatest crisis has ever been This “New Issue,” although never an the April 1914 meeting included a statement and which will ever be in its lifetime.”22 official part of Assemblies of God doctrine, recommending the disapproval of extreme had an influence on the burgeoning fellow- positions regarding the eating of meats;15 1916 General Council ship, and it had a hand in the development of the recognition of Scriptural terms of Elder, Chairman J. W. Welch issued a fervent the Statement of Fundamental Truths. Evangelist, Minister, Exhorter, and Dea- call for the fourth General Council to con- When the Assemblies of God was con;16 recognition of women in ministry;17 vene in St. Louis on October 1, 1916. Call- formed at Hot Springs, Arkansas, the fol- and guidelines regarding marriage and di- ing this “An Open Bible Council,” he said: lowing year, the group was Trinitarian; vorce.18 The second General Council, held in “there are matters of the utmost important to however, there were those in the ranks who Chicago in November 1914, further outlined the home and foreign field to be considered some of the workings of the executive pres- … This will be the most vital and important bytery and discussed matters concerning a council which has ever been held since the printing plant and missionary endeavors, but first council at Hot Springs, Ark.”23 no further doctrinal statements were made. D. W. Kerr headed a five-member com- The third General Council took place mittee that had been asked to prepare a state- in St. Louis in October 1915. Delegates ment of faith to be considered at the 1916 reaffirmed the Preamble and Resolution of General Council. The committee was com- Constitution adopted at Hot Springs and posed of Kerr, S. A. Jamieson, Stanley H. elected new officers. Under new business, Frodsham, T. K. Leonard, and E. N. Bell.24 there were lengthy discussions regarding Of these man, only one had identified with the formula for water baptism and the “New the emerging “New Issue” — former gener- Issue.” The council adopted the following al chairman E. N. Bell. Bell had been rebap- resolution: tized in Jesus’ name in July 1915, but when proponents of this baptismal formula began This Council refuses to attempt to to reject the doctrine of the Trinity, Bell dis- bind the consciences of men on tanced himself from the “New Issue.”25 this matter, refuses to draw any The Statement of Fundamental Truths line of Christian fellowship or of was primarily the work of Kerr, a mature Former general chairman E. N. Bell ministerial fellowship on either side pastor with a long record of successful min- served on the 5-member committee of the question over the matter of istry in the Christian and Missionary Al- which drafted the Statement of a baptismal formula, so long as liance as well as in Pentecostal contexts.26 Fundamental Truths. the person concerned on either side Regarding his preparation in compiling the keeps in a sweet Christian spirit, statement, his son-in-law, Willard Peirce would soon be influenced toward the One- is not factious, does not tear up shared: ness teachings. The preamble12 adopted at assemblies or does not disregard the Hot Springs laid out a basic framework of Scriptural officers in charge of local Father Kerr was digging into the doctrine and organization for the newly- assemblies …19 Word and reading Treffery on “The formed fellowship to follow. The name “As- Eternal Sonship” for months, as sembly of God” was adopted as a Scriptural The Council Committee presented sev- well as every other old book he name found in Hebrews 12:23 which was to eral resolutions on doctrinal matters. These could find which had any bearing be used by the various churches and minis- included a statement on the Lord’s Supper on the subject … Never did I see ters in order to be “legal in transacting busi- (with a suggestion to avoid use of fermented him sit down for a few minutes that ness, owning property, and executing mis- wine) and identified distinctions between he did not pull out his Greek New sionary work in home and foreign lands, and the New Birth and the baptism in the Holy Testament.27

62 AG HERITAGE 2012 Some challenged the right of the Gener- all.”33 ical detail than any of the others. The third al Council to devise such a statement, charg- At the same time, the committee con- and fourth sections upheld Arminian theol- ing that the Preamble adopted in 1914 had tended that the statement was “not intended ogy; the fifth and sixth sections recognized stated that “the holy inspired Scriptures are as a creed for the Church, nor as a basis of water baptism by immersion and the Lord’s the all-sufficient rule for faith and doctrine.” fellowship among Christians, but only as a Supper as the two prescribed practices; Oneness advocates in particular accused the basis of unity for the ministry alone.”34 The the ninth advocated “entire sanctification” committee of proposing a creed.28 statement allowed for diversity of belief on (while this term was also used by Wesleyan But proponents of the Statement of Fun- many doctrinal issues. Kerr’s unusual per- Pentecostals who taught the sanctification damental Truths responded that there was sonal beliefs concerning the rapture of the occurred instantaneously, the AG’s posi- Scriptural precedent for their action. They church and the tribulation, for instance, did tion was ambiguous enough so that those cited Acts 15, which could be called the not prevent him from affirming the section holding Wesleyan and non-Wesleyan views first general council of the New Testament on “the blessed hope.” Another section titled could affirm it); and the fourteenth sup- church, in which “Holy men of God” wrote “The Fall of Man” mentioned that all man- ported premillennialism. The document the “apostles’ doctrine,” explaining what kind had fallen into sin, but it allowed the clarified where the Assemblies of God stood they believed.29 reader some liberty to decide the meaning of on many of the historic issues in Protestant The adoption of the Statement of Fun- original sin and the medium of its transmis- theology.41 damental Truths took up the largest part of sion from generation to generation.35 Minor changes were enacted in 1917 the business session during the 1916 Gen- There was much debate on the coun- and 1918 which no doubt were motivated eral Council, with each item individually cil floor as various individuals shared their by questions over doctrine that tongues con- discussed and voted upon. The discussion of ideas.36 T. K. Leonard facetiously referred to stitute the initial physical evidence of Spirit the proposed statement lasted from Wednes- the Oneness doctrine of G. T. Haywood and baptism.42 In 1917, Section 6 (now Section day morning until Saturday. Interspersed his colleagues as “hay, wood and stubble,” 8), the phrase “and fire” was taken out, and with the discussions regarding the Statement with the further remark: “They are all in the the wording included initial “physical” sign. of Fundamental Truths were several matters wilderness and they have a voice in the wil- A correction also was made because the of business, including a resolution on the derness” (referring to Haywood’s periodical word “physical” had inadvertently been left formula for water baptism. This resolution, called A Voice in the Wilderness).37 There out of the document when it was originally adopted on Thursday, stated: was a breathtaking moment when someone adopted in 1916.43 In 1918, for clarification, began singing Reginald Heber’s majestic the last sentence in Section 6 was changed Since the words in Matth. 28:19 hymn, “Holy, Holy, Holy.” This was fol- to: “The speaking in tongues in this instance and the words in Acts 2:38 were lowed by Mark Levy, a Jewish convert to is the same in essence as the gift of tongues, both inspired of God, we hereby Christ, who argued that Trinitarian doctrine I Cor. 12:4-10, 28, but different in purpose disapprove of contending for the was supported by Jewish customs and tradi- and use.”44 one to the exclusion of or as against tions.38 In 1920 the following was added to the the other, because confusion and a In the end, the Council affirmed the doc- beginning of the preamble: “According to party spirit are sure to follow such trine of the Trinity by a majority vote when our Constitution we have the right to ap- unscriptural conduct. This Council the statement was adopted. This prompted a prove of all Scriptural truth. The Bible is therefore recommends that all our number of ministers to leave the Assemblies our all-sufficient rule for faith and practice. preachers include in their formula of God — those departing included both Hence ...” That year Section 13 (“The Es- used in connection with the act of Oneness advocates and those who opposed sentials As to the Godhead”) was moved to baptism the words used by Jesus in the statement for others reasons. The minis- an addenda of terms defined, and the other Matth. 28:19.30 terial roll dropped from 585 to 429.39 sections were all renumbered, resulting in sixteen sections.45 In 1921 several of the The longest section in the Statement of Early Development sections were placed in a new numerical or- Fundamental Truths was an affirmation of The Statement of Fundamental Truths der, but the content was not changed.46 the historic Christian view of the Trinity.31 adopted in 1916 included seventeen sec- In 1925, Assemblies of God leaders This is perhaps not surprising, because the tions.40 In 1920 the statement was rear- laid plans to adopt an official constitution statement was adopted in part as a response ranged and renumbered to include sixteen and bylaws to replace the brief statement to the Oneness challenge. It also is interest- sections, so that for many years the state- from the 1914 resolution that established ing to note that, while the 1916 statement ment has been informally called the “Six- the General Council. J. W. Welch and J. included sections on both water baptism and teen Fundamental Truths.” Roswell Flower drew up a 30-page booklet the Lord’s Supper, only water baptism was A cursory look at the original Statement for presentation at the 1925 Council held in specifically identified as an ordinance.32 of Fundamental Truths shows that Section Eureka Springs, Arkansas. This “Interpreta- On Saturday morning, D. W. Kerr “took 13 (now Section 2) — pertaining to the god- tion of the Constitutional Agreements and the floor by special request and gave an ad- head — contained ten separate points that Essential Resolutions Recommended by the dress on the Deity of the Lord Jesus Christ, each reinforced the doctrine of the Trinity. Executive Presbytery, 1925” was distributed which was received with great profit to This section provided much greater theolog- to each minister and delegate for prayerful

2012 AG HERITAGE 63 consideration.47 the Assemblies of God in 1916. A resolution was passed for the chair- Over the next 25 years only minor man to appoint a committee of five to study changes were made to the Statement of this pamphlet as well as minutes of previous Fundamental Truths, such as the addition of years in order to present an official consti- Scripture verses in a few sections. tution for ratification at the 1927 General Council.48 That same year, D. W. Kerr, the Recent Decades primary framer of the original Statement In 1959, a committee was appointed to of Fundamental Truths, addressed a letter prepare a revised “thorough and inclusive to General Chairman J. W. Welch and in- Statement of Fundamental Truths, which cluded a 6-page handwritten rough draft of shall include some truths surely believed the Statement of Fundamental Truths with among us but which are not recorded in the a number of recommended modifications.49 present Statement of Fundamental Truths” Many of these changes would later be in- to be presented at the 1961 General Coun- corporated into the version of the Statement cil. The catalyst for this move to revise the of Fundamental Truths adopted at the 1927 statement was a document distributed to General Council. D. W. Kerr was the primary author various districts by an ordained minister of of the Statement of Fundamental In 1927 the five-member committee, the Southern California District who felt a Truths. composed of J. Narver Gortner, E. S. Wil- need for some revisions.59 liams, A. G. Ward, S. A. Jamieson, and The committee recommended several Frank M. Boyd, presented its final report, which constitutes Him the Father and not minor changes, stating that its intent was 53 which was adopted by the General Coun- the Son.” Parallel statements about the Son to clarify and strengthen the existing sec- cil.50 In adopting this report, the Assemblies and Holy Spirit were not omitted: “there is tions, not to change doctrine. Those revi- of God not only gained a constitution and that in the Son which constitutes Him the sions were adopted and incorporated into bylaws, it also revised almost every section Son and not the Father; and there is that the Statement of Fundamental Truths. These of the Statement of Fundamental Truths.51 in the Holy Ghost which constitutes Him changes include a slight modification of the Some notable changes include the title the Holy Ghost and not either the Father preamble and the sections themselves (pri- of Section 8 being changed from “The Full or the Son.” This is a case of haplography, marily punctuation, addition of Scripture Consummation of the Baptism in the Holy which “occurs when a copyist’s eye, in re- verses, and wording changes). No changes Ghost” to “The Evidence of the Baptism sponse to some form of repetitiveness in the were made in the section titled “The Ador- in the Holy Ghost.” The wording of that manuscript, is tricked into passing over and able Godhead” or in Sections 8, 10, 11, and section was also slightly changed for clar- omitting characters, words, or even whole 13. 54 ity. This seemed to be a defining statement lines.” For clarity’s sake, several heading titles concerning tongues until further clarifica- This inadvertent deletion was carried were updated, and some sections were re- tions were made on this section in 1961. In every year in the constitution from 1927 vised or reorganized. Section 3 changed Section 9 the title was shortened to “Entire until 1995 when this omission was finally from “Man, His Fall and Redemption” to 55 Sanctification.” In Section 10 the title was noticed and corrected. When the Canadian “The Deity of the Lord Jesus Christ.” This shortened to “The Church,” and the wording churches and ministers left the Assemblies revision addressed doctrines not addressed of that section is slightly changed for clarity. of God in 1925 and formed the Pentecostal in previous versions and incorporated ideas In Section 14 the title was shortened to “The Assemblies of Canada, they adopted the from the original Section 3.60 Section 4 incor- Millennial Reign of Jesus.” The wording American church’s Statement of Fundamen- porated ideas from the original Section 3 and was revised for clarity and Scripture verses tal Truths. The Canadian version continued was changed from “The Salvation of Man” were added. In Section 15 the following to include the correct wording on the god- to “The Fall of Man.” Section 5 (a revised 56 phrase was deleted: “the fearful and unbe- head. version of the original Section 4) changed lieving, and abominable, and murderers and Another interesting change concerns the from “Baptism in Water” to “The Salva- whoremongers, and sorcerers, and idolators millennial reign of Christ in Section 14. The tion of Man.” Section 6 (a combination of and all liars.” The title of the addenda was 1927 version added “the salvation of na- the original Sections 5 and 6) changed from changed to “The Adorable Godhead.”52 tional Israel” to the timeline for the millen- “The Lord’s Supper” to “The Ordinances of 57 Interestingly, an error crept into the nial reign of Christ. Prior to 1927, the As- the Church.” Section 7 changed from “The section concerning the godhead during the semblies of God did not mention “national Promise of the Father” to “The Baptism in process of revising the Statement of Fun- Israel” in its statement of faith. the Holy Ghost.” Section 9 changed from damental Truths in 1927. Part of point c of In 1933, an addendum titled “The Ador- “Entire Sanctification” to “Sanctification.” the addenda, which discusses the unity of able Godhead” was placed under Section 2, Section 11 changed from “The Ministry and 58 the Father, Son, and Holy Spirit, was inad- “The One True God.” This addendum in- Evangelism” to “The Ministry.” Section 14 vertently omitted. The first phrase of point cluded the 10-part section on the godhead changed from “The Millennial Reign of Je- c was deleted: “there is that in the Father which led the Oneness adherents to leave sus” to “The Millennial Reign of Christ.”

64 AG HERITAGE 2012 Section 15 changed from “The Lake of Fire” of the section was not changed. to “The Final Judgment.”61 Resolution 34 at the 1995 General Glenn Gohr holds In Section 7, the following paragraph Council was presented to correct an inad- an M.Div. from the Assemblies of was added: vertent omission which had occurred all the God Theological 65 way back in 1927. As discussed earlier, Seminary. He is the With the Baptism in the Holy when the Constitution and Bylaws was ad- Reference Archivist Ghost come such experiences as an opted in 1927, a phrase concerning the god- at the Flower overflowing fullness of the Spirit head was accidently omitted: “there is that Pentecostal Heritage Center. (John 7:37-39; Acts 4:8), a deepened in the Father which constitutes Him the Fa- reverence for God (Acts 2:43; Heb. ther and not the Son.” That phrase needed to 12:28), an intensified consecration be included in order for this section to make NOTES to God and dedication to His work sense.66 (Acts 2:42), and a more active love At the 1999 General Council, under the for Christ, for His Word and for the direction of the Executive Presbytery, the 1 lost (Mark 16:20).62 entire Constitution and Bylaws were revised The preface to the Statement of Fundamental Truths states that it “is intended simply as a basis in order to smooth out awkward wording of fellowship among us (i.e., that we all speak the This is significant because it recognized and to simplify phrases for better under- same thing, 1 Corinthians 1:10; Acts 2:42).” the sanctifying aspects of Spirit baptism in standing. However, the Statement of Funda- 2J. Roswell Flower in his class notes for a church 67 orientation class at Central Bible Institute in 1950, addition to the Assemblies of God’s historic mental Truths was left unchanged. stated: “This statement remains unchanged to the non-Wesleyan emphasis of empowerment In 2005, in conjunction with the Vision present, and has served through the years, since its for witness and service. For Transformation, the Constitution and adoption, as a basis for doctrinal agreement for the ministry of the fellowship.” Other scholars in more In 1969, further changes were made to Bylaws were revised again. The only chang- recent years have made similar statements. Klaude the Statement of Fundamental Truths. The es made in the text were in sections 7 and 8 Kendrick wrote, “It seems somewhat surprising that sections governing the mission of the church where each occurrence of “Holy Ghost” was through the years the necessity has never arisen for any modification of this doctrinal statement.” Klaude were altered to conform to the statement of changed to “Holy Spirit.”68 Kendrick, The Promise Fulfilled: A History of the purpose produced by the Study Committee An important change to the Statement of Modern Pentecostal Movement (Springfield, MO: Gospel Publishing House, 1961), 93. Likewise, on Advance, which was charged with the Fundamental Truths occurred in 2009 when William Menzies wrote, “Following the drafting of task of examining the purpose and structure a fourth point69 was added to the church’s the original Statement of Fundamental Truths in 1916, of the Assemblies of God national headquar- reason for being in Section 10 (“The Church no changes whatsoever were made until the General Council in 1961, and then the modifications were only ters and its ministries. The heading for Sec- and Its Mission”): in the nature of minor rewording to supply greater tion 10 was changed from “The Church” to clarity.” William W. Menzies, Anointed to Serve: The Story of the Assemblies of God (Springfield, MO: “The Church and Its Mission.” The revised d. To be a people who demonstrate Gospel Publishing House, 1971), 317. section outlined a threefold mission of the God’s love and compassion for all 3For further historical study of the Statement of church: the world (Psalm 112:9; Galatians Fundamental Truths, see Jerry P. Erojo, “Historical 2:10; 6:10; James 1:27). Development of the 16 Statements of Fundamental Truths of the General Council of the Assemblies a. To be an agency of God for of God (USA)” (M.A. Thesis—Ateneo De Davao evangelizing the world (Acts 1:8; The stated rationale for this change in- University, 2005); Ralph W. Harris, Great Themes Matthew 28:19, 20; Mark 16:15, cluded the fact that the Assemblies of God, of the Christian Faith: Our Faith and Fellowship (Springfield, MO: Gospel Publishing House, 1963); 16). throughout its history, had been deeply in- P. C. Nelson, Bible Doctrines: A Series of Studies b. To be a corporate body in volved in compassion ministries both at Based on the Statement of Fundamental Truths as Adopted by the Assemblies of God. Rev. ed. which man may worship God (1 home and abroad. Adding this fourth point (Springfield, MO: Gospel Publishing House, 1981); Corinthians 12:13). made explicit what had long been implicit. Richard L. Dresselhaus, What We Believe: A Series c. To be a channel of God’s purpose The resolution set forth that all governance of 16 Messages On Our Statement of Fundamental Truths (Springfield, MO: Spiritual Life Evangelism to build a body of saints being documents should “align our mission more Office, 1986); and Ward R. Williams,Knowledge and perfected in the image of His Son exactly to that of our Lord while also accu- Practice in the Assemblies of God: A Commentary on the Statement of Fundamental Truths. Rev. ed. (Ephesians 4:11-16; 1 Corinthians rately reflecting what the Assemblies of God ([Lakeland, FL: the author], 1988). A few topics 12:28; 1 Corinthians 14:12).63 is presently engaged in.”70 in the Statement of Fundamental Truths are further No further changes or additions have discussed in official position papers (divine healing, rapture of the church, Baptism in the Holy Spirit, etc.). This threefold mission was also incorpo- been made in the Statement of Fundamental 4Our 16 Fundamental Truths: http://ag.org/top/ rated that year into the mission of every Truths since 2009. Beliefs/Statement_of_Fundamental_Truths/sft_full. national ministry of the Assemblies of God. As the Assemblies of God forges ahead cfm, accessed March 15, 2012. The 1983 General Council approved a to celebrate 100 years, it can be observed 5General Constitution and By-Laws (Toronto, change in the title of Section 8 from “The that the Statement of Fundamental Truths Ontario: Pentecostal Assemblies of Canada, 1968); Statement of Fundamental and Essential Truths Evidence of the Baptism in the Holy Ghost” has served to unite and define the Fellow- (Toronto, Ontario: Pentecostal Assemblies of Canada, to “The Initial Physical Evidence of the ship by providing sound doctrine and Scrip- 1980). Baptism in the Holy Ghost.”64 The content tural principles for life and ministry. 6Jerry P. Erojo, Theological Power (16 Statements

2012 AG HERITAGE 65 of Fundamental Truths) of the Assemblies of God 30“Resolution on Baptismal Formula,” General God’s Word to the World: Essays in Honor of Ronald Unites the Local Churches, District Councils, General Council Minutes, 1916, 8. F. Youngblood, Ronald F. Youngblood, Glen G. Councils, Bible Schools, Missionary Enterprises in 31Ibid., 183. Scorgie, Mark L. Strauss, Steven M. Voth, eds. Proclaiming a Clear Pentecostal Experience and Power (Grand Rapids: Zondervan, 2003), 31. 32General Council Minutes, 1916, 11. This may have (A paper presented at the Theological Symposium of 55Glenn Gohr, memorandum to Joseph R. Flower, the Asia Pacific Theological Association, Southern been intentional because of some disagreements over the terms ordinance and sacrament. The Lord’s Supper December 12, 1991. FPHC; Joseph R. Flower, Cross College, Sydney, Australia, September 8-9, memorandum to Glenn Gohr, July 10, 1992. 2009), 12. was not listed as an ordinance until the Statement of Fundamental Truths was revised in 1961. FPHC; Glenn Gohr, memorandum to George 7“General Convention of Pentecostal Saints and Wood, September 20, 1994. FPHC. General Council Churches of God in Christ, Hot Springs, Arkansas, 33“Saturday Morning, October 6th,” General Council Minutes, 1995, 77-78. Minutes, 1916, 9. April 2 to 12, 1914,” Word and Witness, December 56General Constitution and By-Laws (Toronto, 1913, 1. 34“A Statement of Fundamental Truths Approved Ontario: Pentecostal Assemblies of Canada, 1968), 5. 8 “Preamble and Resolution of Constitution,” General by the General Council of the Assemblies of God, 57 October 2-7, 1916,” General Council Minutes, General Council Minutes, 1925, 19; General Council Minutes, April 1914, 4. Council Minutes, 1927, 8. 9 1916, 10. “The Discussion of the Formula to be Used in Water 58 35 General Council Minutes, 1933, 5-7. Baptism” and “Resolution on Doctrinal Matters,” Gary B. McGee, “The Pentecostal Movement General Council Minutes, 1915, 5, 6, 8. and Assemblies of God Theology: Development 59General Council Minutes, 1959, 45-46. and Preservation Since 1914,” Assemblies of God 60 10 General Council Minutes, 1961, 21. Frank J. Ewart, The Phenomenon of Pentecost Heritage 14:1 (Spring 1994): 25. (Hazelwood, MO: Word Aflame Press, 1975), 106. 61 36 Ibid., 21-23. 11 Blumhofer, “The Great Oneness-Trinitarian Menzies, 112. Debate,” 6-8. 62Ibid., 95. William Molenaar memorandum to Glenn 12 Gohr, March 4, 2009. “Preamble and Resolution of Constitution,” General 37Brumback, 208. Council Minutes, April 1914, 4-5. 63 38 General Council Minutes, 1969, 57-58. 13 Stanley H. Frodsham, “Notes From An Eyewitness Ibid., 5; Glenn Gohr, “The Assemblies of God: at the General Council,” Weekly Evangel, October 64General Council Minutes, 1983, 69, 93. A Good Name,” Assemblies of God Heritage 14:3 21, 1916, 4-5. 65 (Fall 1994): 11-14, 30-31. Glenn Gohr, memorandum to Joseph R. Flower, 39 December 12, 1991. FPHC; Joseph R. Flower, 14 J. Roswell Flower, “History of the Assemblies of For a history of the constitution and bylaws of the God” (typed manuscript for Church Orientation class memorandum to Glenn Gohr, July 10, 1992. Assemblies of God, see Glenn Gohr, “A Diamond at Central Bible Institute, [1949?]), 28. FPHC; Glenn Gohr, memorandum to George Wood, Anniversary: the Story of the A/G Constitution, September 20, 1994. FPHC. 40The original 17 sections were organized into these 1927-87,” Assemblies of God Heritage 7:3 (Fall 66 1987): 9, 11. topics: 1. The Scriptures Inspired; 2. The One True General Council Minutes, 1995, 77-78. 67 15 God; 3. Man, His Fall and Redemption; 4. The Ronald F. McManus, chairman, Constitution and “Miscellaneous Resolutions,” General Council Salvation of Man; 5. The Promise of the Father; Minutes, April 1914, 6. Bylaws Revision Committee, memorandum, June 6. The Full Consummation of the Baptism in the 11, 1999. FPHC. 16 “Church Offices and Officers,” General Council Holy Ghost; 7. Entire Sanctification, the Goal For 68 Minutes, April 1914, 6. All Believers; 8. The Church a Living Organism; General Council Minutes, 2005, 60. 69 17“Rights and Offices of Women,”General Council 9. The Ministry and Evangelism; 10. The Lord’s Prior to this time the Assemblies of God had three Minutes, April 1914, 7. Supper; 11. Baptism in Water; 12. Divine Healing; stated reasons for being as approved at the 1969 13. The Essentials as to the Godhead; 14. The Blessed General Council. 18 “Marriage and Divorces,” General Council Minutes, Hope; 15. The Imminent Coming and Millenial [sic] 70 April 1914, 7-8. General Council Minutes, 2009, 49-52, 62-65. Reign of Jesus; 16. The Lake of Fire; 17. The New Several actions led up to the addition of compassion 19 “The Discussion of the Formula to be Used in Water Heavens and New Earth. as the fourth reason for being. The 2005 General Baptism,” General Council Minutes, 1915, 5-6. 41Kendrick, 93. Council amended the Constitution, Article III, 20“Resolution on Doctrinal Matters,” General Council 42F. F. Bosworth and a few others left the AG in 1918 Prerogatives, by adding: “To respond to human need Minutes, 1915, 8. due to the initial evidence controversy. For a thorough with ministries of compassion.” Then, the Executive Presbytery, in its January 27-28, 2009 meeting, 21“Preliminary Statement Concerning the Principles coverage of this topic, see Gary B. McGee, ed., Initial Evidence: Historical and Biblical Perspectives on adopted a report from the Commission on Doctrinal Involved in the New Issue,” Weekly Evangel, May Purity that recommended amending the Constitution 22, 1915, 1. the Pentecostal Doctrine of Spirit Baptism (Peabody, MA: Hendrickson Publishers, c1991). to include a fourth reason for being: “WHEREAS, 22Edith Waldvogel Blumhofer, “The Great Oneness- The purpose of Jesus’ ministry may be summarized 43 Trinitarian Debate,” Assemblies of God Heritage General Council Minutes, 1916, 21. that He came to: (1) glorify God, (2) seek and save 5:3 (Fall 1985): 8. 44General Council Minutes, 1918, 10. the lost, (3) make disciples, and (4) demonstrate 23 His love and compassion for the world.” J. W. Welch, “An Open Bible Council,” Weekly 45General Council Minutes, 1920, 14-17. Evangel, June 24, 1916, 1. The motion to create a fourth reason for being 46General Council Minutes, 1921, 15-16. initially failed at the 2009 General Council, but 24Gary B. McGee, People of the Spirit: The Assemblies 47The Interpretation of the Constitutional Agreements the next day General Superintendent George of God (Springfield, MO: Gospel Publishing House, Wood asked the voting constituency to reconsider 2004), 182-183. and Essential Resolutions Recommended by the Executive Presbytery, 1925 (Springfield, MO: Gospel the motion. At least one person who previously 25Richard A. Lewis, “E .N. Bell — A Voice of Publishing House, 1925). This draft from 1925 was had voted down the resolution was in favor of Restraint in an Era of Controversy,” Enrichment never adopted. See also: “Eleventh General Council reopening the issue, so it was brought to the floor 4:4 (Fall 1999), 51. Meeting,” Pentecostal Evangel, October 10, 1925, again, and the second time around the motion was passed with some minor changes. 26 4-5. Edith L. Blumhofer, The Assemblies of God: A Additional information regarding compassion was Chapter in the Story of American Pentecostalism. 48General Council Minutes, 1925, 59-60, 64, 69-70. also added to the end of Point c at the end of Section Volume 1—to 1941 (Springfield, MO: Gospel 49 10, along with two additional Scriptures: “Enables Publishing House, 1989), 236. D. W. Kerr, “Statement of Fundamental Truths,” 1925. Handwritten draft. FPHC. them to respond to the full working of the Holy Spirit 27 Willard C. Peirce, letter to Carl Brumback, October 50 in expression of fruit and gifts and ministries as in 19, 1959 as quoted in Carl Brumback, Suddenly … “Final Report of Revision Committee on Essential New Testament times for the edifying of the body of From Heaven: A History of the Assemblies of God Resolutions” (1927). FPHC. Christ and care for the poor and needy of the world (Springfield, MO: Gospel Publishing House, 1961), 51General Council Minutes, 1927, 3-8. (Galatians 5:22-26; Matthew 25:37-40; Galatians 6:10; 1 Corinthians 14:12; Ephesians 4:11,12; 1 205. 52Ibid. 28 Corinthians 12:28; Colossians 1:29).” Blumhofer, The Assemblies of God, 236. 53Ibid., 77. 29 Brumback, 207. 54The Challenge of Bible Translation: Communicating

66 AG HERITAGE 2012 Resources

Heritage Annual Edition Order extra copies of the 2012 edition for family and friends. Features inspiring stories about Carrie Judd Montgomery, J. Roswell Flower, the German District, Juan L. Lugo, Chi Alpha, iFPHC.org Mary Craig, and the Statement of Fundamental HERITAGE MAGAZINE Truths. On orders of five of more, $5 each.

Heritage Annual 2012 750312 $ 8.00 Heritage Annual 2011 750310 $ 3.00 In Assemblies of God Heritage Annual 2010 750300 $ 3.00 Heritage you can read Heritage Annual 2009 750290 $ 3.00 Heritage Annual 2008 750280 $ 3.00 about the pioneers, churches and innovative ministries that helped form Assemblies of God Heritage (1981-2006) CD-ROM who we are today. Its colorful This CD collection of Heritage allows users to perform full-text searches while retaining the pages, which capture the lively original layout. This product requires Adobe stories of our Pentecostal Acrobat Reader. AGH (1981-2006) CD-ROM 750480 $ 20.00 past, will inspire and evoke memories. We have been publishing Heritage since 1981. Order individual back issues of Heritage (1981-2011). It’s never too late to catch up 100 different issues available, while supplies last. $3.00 each. on the past! Back issues are available individually, in bound HISTORY IN THE MAKING volumes, on CD-ROM, and by VIDEO downloading them from the History in the Making highlights the modern- FPHC website. History in the Making History in the Making day Pentecostal revival and the formationThe Heritage of theof the Assemblies of God The Heritage of the Assemblies of God Assemblies of God in 1914. The video was originally istory in the Making highlights the story of the modern-day Pentecostal revival and the created as an orientation piece for toursH offormation the of the Assemblies of God in 1914. This compelling story shows how early Pentecostals, empowered by the Holy Spirit, dedicated themselves to Assemblies of God headquarters. It hasworship, been evangelism, andedited making disciples. History in the Making is an excellent tool for introducing people to the heritage for local church use and features new music,and mission of the Assemblies narration, of God, and is well-suited Visit our Heritage for church services, and graphics. History in the Making is anmembership excellent classes, and other church tool for understanding and sharing the historyeducation needs. of Updated: 2008 / Length: 8 minutes 50 seconds magazine website the Assemblies of God and is great for Amembership Presentation of the Website: www.iFPHC.org Flower Pentecostal Heritage Center Toll Free: 877.840.5200 1445 N. Boonville Avenue classes and other church education needs.Springfield, MO 65802-1894

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www.ifphc.org/products 68 AG HERITAGE 2012 50,000+ page collection of periodicals Recommended and books on one DVD+R Healing Evangelists This DVD contains the periodicals and books of five well-known healing evangelists that made a significant impact on the early Pentecostal movement. They include John Alexander Dowie (1847-1907), Aimee Semple McPherson (1890- 1944), Carrie Judd Montgomery (1858-1946), Charles S. Price (1887-1947), and Maria Woodworth- Etter (1844-1924). With a total count of over 50,000 pages, this DVD offers a wealth of resource material for those interested in healing ministries and the early Pentecostal movement. Healing (1881-1957) DVD+R 750488 $ 49.95

Also Available Separately on CD-ROM Theology and Local Church Ministry Leaves of Healing HISTORICAL PUBLICATIONS LH (1894-1906) 6 CD-ROMs 750441 $100.00 Golden Grain GG (1926-1957) 2 CD-ROMs 750436 $ 30.00 Triumphs of Faith TF (1881-1946) 2 CD-ROMs 750433 $ 30.00 Notice: These three periodicals are available for a much lower cost as part of the Healing Evangelists DVD featured above.

Early Periodicals Confidence Confidence was an early British Pentecostal periodical PARACLETE ADVANCE PULPIT edited by A. A. Boddy, an Anglican rector who was baptized in the Spirit in 1907. Sermons and reports 1 2 3 given at the conferences and revivals held at Boddy's parish were recorded in the pages of Confidence. Paraclete (1967-1995) is a journal concerning C (1908-1926) CD-ROM 750420 $ 20.00 the person and work of the Holy Spirit that was 1published by the Assemblies of God. Its pages Word and Work contain dialogue and discussion of some of the hottest Samuel G. Otis published Word and Work to promote theological issues of the times. Pentecostal meetings and churches in the New England CD-ROM 750435 $ 20.00 area, including meetings with Maria Woodworth-Etter, Aimee Semple McPherson, and Smith Wigglesworth. Advance magazine (1965-95) played an important The issues are filled with sermons, articles, and news role in the ongoing education of church leaders. items pertaining to the early Pentecostal movement. 2 It featured articles on the work of the Holy Spirit, WW (1899-1940) CD-ROM 750434 $ 20.00 sermon ideas, and how-to articles related to local church ministry. Academic Resource 2 CD-ROMs 750465 $ 40.00

Society for Pentecostal Studies Papers Pulpit (1958-65), the predecessor of Advance, These papers were presented at the annual meetings of the Society for Pentecostal Studies from 1982- was the first Assemblies of God periodical created 2004. They consist of cutting edge scholarship on 3 specifically to address practical theology and Pentecostalism in areas such as Biblical Studies, History, leadership issues faced by pastors. Missions & Intercultural Studies, Philosophy, Practical CD-ROM 750464 $ 15.00 Theology/Christian Formation, Religion & Culture, and Theology. Advance and Pulpit Set SPS (1982-2004) CD-ROM 750490 $ 99.95 3 CD-ROMs 750466 $ 45.00

Toll Free: 877.840.5200 2012 AG HERITAGE 69 Youth Alive 1970-1974 750033 $20.00 iFPHC.org 1975-1979 750034 $20.00 DIGITAL PRODUCTS Youth Leader 1975-1996 (3 CDs) 750035 $45.00 These text-searchable digitized MISCELLANEOUS publications are a researcher’s Midnight Cry (Glad Tidings Tabernacle, NYC) 1911-1925 750036 $20.00 dream. Requires Adobe Acrobat Reader Glad Tidings Herald (Glad Tidings Tabernacle, NYC) 6.0 or higher. Each product on this page 1927-1958 750037 $20.00

consists of a single CD unless otherwise Herald of Deliverance (North Side AG, Fort Worth, TX) 1951-1958 750038 $20.00 noted. 1959-1974 750039 $20.00

AG PUBLICATIONS Revivaltime News 1950-1954 750041 $20.00 SUNDAY SCHOOL

Adult Teacher NON-AG PUBLICATIONS 1927-1934 750003 $20.00 1935-1944 750004 $20.00 Church of God (Cleveland, TN) Evangel DVD 1945-1959 750005 $20.00 1910-1950 750495 $89.95 1960-1974 750006 $20.00 1975-1998 750007 $20.00 Church of God (Cleveland, TN) Minutes 1906-2002 750047 $19.95 WEEKLY DEVOTIONAL LITERATURE Church of God (Cleveland, TN) Publications DVD Gospel Gleaners Features all major Church of God publications from its 1928-1938 750008 $20.00 foundational years. Includes books, General Assembly minutes, 1939-1950 750009 $20.00 all known copies of the Church of God Evangel, the first 1951-1956 750010 $20.00 published songbook, and many lesser known publications. 1901-1923 750048 $49.95 Live 1956-1970 750011 $20.00 E. W. Kenyon Periodicals 1971-1980 750012 $20.00 1898-1948 750042 $20.00 1981-1989 750013 $20.00 Gospel Call (Russian and Eastern European Mission) and WOMEN’S MINISTRIES related publications 1922-1965 750043 $20.00 Slant 1957-1977 750014 $20.00 Grace and Truth (Memphis, TN, edited by L. P. Adams) 1914-1918 750044 $20.00 WORLD MISSIONS Open Bible Churches Periodicals Missionary Challenge Includes periodicals of the Bible Standard Churches and the 1944-1955 750030 $20.00 Open Bible Evangelistic Association prior to their 1935 amalgamation to form what became the Open Bible Churches. World Challenge 1920-1935 750049 $20.00 1955-1959 750031 $20.00 Pentecostal Missionary Union (Great Britain) Letters and YOUTH Minutes 1909-1928 750045 $20.00 Christ’s Ambassadors Monthly 1926-1930 750050 $20.00 Trust (Rochester Bible Training School) 1908-1932 750046 $20.00 CA Herald 1930-1941 750016 $20.00 The Pentecostal Missionary Union, Church of God (Cleveland, 1942-1951 750017 $20.00 TN), and Open Bible Churches digital products are available 1952-1961 750018 $20.00 courtesy of the Donald Gee Centre (Mattersey Hall, UK), the 1962-1970 750019 $20.00 Dixon Pentecostal Research Center (Cleveland, TN), and the Open Bible Standard Churches (Des Moines, IA), respectively. Light n Heavy The original materials are available at these repositories. 1979-1981 750032 $20.00

www.ifphc.org/products 70 AG HERITAGE 2012 For forty years, their voices as he tackled the difficult iFPHC.org were heard around the questions of life, and hear REVIVALTIME world on Revivaltime – the the Revivaltime choir Assemblies of God radio performing your favorite Who can forget C. M. program. Through our songs. Ward, Dan Betzer, and Revivaltime products, you can listen to C. M. Ward’s the Revivaltime choir? warmth and wit once again

Revivaltime Favorites 21 songs selected from radio broadcasts and Revivaltime choir albums from the 1970s, 1980s, and 1990s.

RTF CD 750473 $ 14.95 C. M. Ward Songs on this CD: Blessed Assurance Let Us Praise the Arise, My Soul, Arise Written in Red Almighty I’ve Just Seen Jesus Symphony of Praise In the Name of the Lord Moving Up to Gloryland You are My Hiding Place Name Above All Names The Holy City Look for Me Around the In One Accord The Lord’s Prayer Throne Yes, He Did Yes, It is Mine My Life is in You, Lord Rise and Be Healed I Will Bless the Lord He Came to Me He is Jehovah

Clearance Sale — While Supplies Last

Revivaltime Classics Revivaltime Revivaltime Collection of 14 classic sermons Reenactment 2005 Reenactment 2003 by C. M. Ward with introductions Songs and a sermon from the Held in conjunction with the and interviews by Dan Betzer, 2005 Denver, Colorado General 2003 Washington, D.C. General his successor. Council. Council.

Revivaltime Classics Revivaltime Reenactment Revivaltime Reenactment 7 CD Set 750463 $59.95 Tape 750485 $9.95 $4.95 Tape 750469 $9.95 $4.95 Revivaltime Classics 7 Tape Set 750455 $39.95 Revivaltime Reenactment VHS 750483 $19.95 $9.95 Revivaltime Classics 1 MP3-CD 750470 $29.95

Toll Free: 877.840.5200 2012 AG HERITAGE 71 Early Years The interviews in this collection focus on the early years of the Assemblies of God and the Pentecostal iFPHC.org movement. Various pastors, evangelists, and leaders ORAL HISTORY reflect on memories of the Azusa Street revival, the founding convention of the Assemblies of God in 1914, and evangelizing in the early years of our history. Alice Reynolds Flower, Joseph Wannenmacher, C. M. Ward, The Flower Pentecostal and Ernest Williams are among the many personalities Heritage Center’s oral that can be found on this MP3-CD. EY MP3-CD 750430 $ 20.00 history program is designed to capture the

stories of the people Missionary Recollections whose lives were This collection of missionary oral history interviews is a sample of 16 hours of interviews intertwined with the drawn from the Flower Pentecostal Heritage Center’s rich collection. You can learn more Assemblies of God. The about the background history and be able to program was started over understand firsthand some of the hardships, dangers, joys and sorrows of several of our key 25 years ago, and FPHC missionaries on foreign fields from places like Africa, India, China and Latin America. now has a collection Missionary interviews on this MP3-CD: of over 600 interviews Hugh and Betty Baker, H. C. Ball, Ada Bolton Bard, Eva Bloom, Murray N. Brown, Sr., John H. ranging from 30 minutes Burgess, Alfred and Elizabeth Cawston, Charles Greenaway, Melvin L. Hodges, J. Philip Hogan, to 8 hours. Interviews Maynard L. Ketcham, Howard C. Osgood, Everett L. Phillips, Harriet Williams Schoonmaker, Anna are available on cassette Stafsholt, Esther Harvey, Loren O. Triplett, Jr., Arthur Berg, Louise Jeter Walker, Anna Tomaseck, Valborg tape, RealAudio file, audio Frandsen, Adele Flower Dalton, Grace Walther and Marjorie Brown. CD, videotape, or as part MR MP3-CD 750431 $ 20.00 of an MP3-CD collection.

Home Missions Here is a 28-hour oral history collection focusing on Visit our oral Assemblies of God home missions in interviews with 14 men and women whose ministry turf included prisons, history website the Kentucky Mountains, Alaska, Native American reservations, Teen Challenge centers, and other needy www.iFPHC.org/oralhistory areas. You’ll hear the actual voices of Ann Ahlf, David Hogan, Andrew Maracle, Paul Markstrom, Lula Morton, Listen to free podcasts Frank Reynolds, Curtis Ringness, and seven others. HM MP3-CD 750437 $ 20.00 › of interviews Local Church Ministry Use Archive Advanced Today it is impossible to sit down and chat with Bond › Search to find interviews Bowman, James Hamill, Mary Ramsey Woodbury, and other early 20th century Pentecostal pastors. But it is possible to go with the interviewers and listen in on more Order individual than 10 hours of rare conversations with 12 leaders — › interviews representing ministries from coast to coast and border to border. You’ll hear for the first time on MP3-CD how they were able to help build the Kingdom through their Order interview important roles within the Assemblies of God. › collections on MP3-CDs LCM MP3-CD 750474 $ 20.00

www.ifphc.org/products 72 AG HERITAGE 2012 Recent Acquisitions

The Flower Pentecostal Heritage Center (FPHC) has an Wacker is now writing a amazing collection of printed materials, oral histories, artifacts, book on Billy Graham and photographs, and memorabilia. By most standards, it is the larg- has put aside his research est Pentecostal archives in the world. Duke University professor into Pentecostal histo- Grant Wacker calls the collection “unparalleled.” Many scholars ry. Wacker deposited his and church leaders, when writing about the Pentecostal move- Pentecostal research materi- ment, first do their research at the FPHC. als at the FPHC in 2011. The We are indebted to the hundreds of people who donated mate- Grant Wacker Collection, rials to the FPHC during the past year. Ten of the collections consisting of 16 boxes of received are featured below. Grant Wacker books, periodicals, clippings, and files, contains the raw Louie materials from which he crafted his scholarly assessments of the movement. The Grant Wacker Collection is slated to be dedicated The best-known dummy during the Evangel University Homecoming, October 2012. in the Assemblies of God is now on permanent display in the FPHC museum. Dan Gulf Latin American District Betzer retired his sidekick, Council Collection Louie, and entrusted him to the Heritage Center, where When the Gulf Latin visitors to the Assemblies of American District Council God national offices will be of the Assemblies of God Louie in the FPHC Museum able to view his mischievous — representing Spanish- grin in person. speaking churches and min- Betzer purchased Louie in the summer of 1954 when he was isters in Texas, Oklahoma, still in high school. He created Dan and Louie, a series of 125 Louisiana, and Arkansas — lively Bible stories for children which were recorded on audio and recently dissolved to form video. Betzer wrote over 2,000 pages of script for the stories and, four new districts, it deposit- as a ventriloquist, provided the voice of Louie. It is estimated that Casa Evangelica de ed its files at the FPHC. The at least one million children around the world have heard Dan and Publicaciones in San Gulf Latin American District Louie. This is the original and only Louie ever constructed. Antonio, Texas, circa 1930s Council Collection consists “Due to concerns that Louie might attempt to reenact Night of 20 linear feet of corre- at the Museum — the 2006 movie in which animals and displays spondence, records, publications, photographs, Latin American come to life,” quips a smiling Darrin Rodgers, director of the Bible Institute (San Antonio, TX) yearbooks, and other materials. Flower Pentecostal Heritage Center, “he is being kept away from Efraim Espinoza, Director of Hispanic Relations at the AG the Ambassadors missionary airplane exhibit.” national offices, realized the immense significance of these histor- Betzer, an executive presbyter, was the speaker and host on ical materials and coordinated their transfer to the FPHC. In early the Revivaltime radio broadcast from 1979 to 1995. Since 1987 2012, Espinoza and FPHC Director Darrin Rodgers took a van to he has served as senior pastor of First Assembly of God in Fort San Antonio, Texas, where they met with Gulf Latin American Myers, Florida. District Superintendent Gary Jones and Secretary-Treasurer Alfred Vargas and accepted the collection. This important collection documents the thriving Hispanic Grant Wacker Collection presence in the Assemblies of God — from some of its earliest pio- neers and continuing to the present. In 2010, Hispanics accounted Few scholars have left a greater mark on the study of for 20.4% of Assemblies of God adherents in the United States. Pentecostal history than Grant Wacker. The grandson of General With this collection, scholars and church leaders have access to Superintendent Ralph Riggs, Wacker was an Assemblies of God the sacred stories that form the identity of this growing and vibrant pastor’s kid. He went on to earn his Ph.D. at Harvard University segment of American Pentecostalism. and has taught American religious history at Duke University Divinity School since 1992. Pentecostal history has been one of his primary research interests, and his 2001 book, Heaven Below: H. C. Ball Collection Early Pentecostals and American Culture, has become a standard text on the subject. Henry C. Ball (1896-1989) – one of the most promi-

2012 AG HERITAGE 73 nent pioneers of Hispanic Center with the desire that “our father’s life work might continue Pentecostalism — remains to provide fertile ground for research and reflection on what it well-loved in Assemblies means to be Pentecostal.” of God churches across the western hemisphere. Two collections of Ball’s per- Robert James McGoings, Jr. Collection sonal papers were depos- ited in 2012 at the FPHC Robert James McGoings, H. C. and Sunshine Ball, — one from the Gulf Latin Jr. (1917-2002), a prominent wedding picture, June 20, American District Council, African-American Oneness 1918 and the other from Alfred Pentecostal layman, collect- Vargas. ed materials from churches Ball had given Alfred’s father, Alejandro Vargas, his diaries, he visited during his fre- publications, ordination certificates, photographs, sermon note- quent travels. He was a life- books, and other materials. Alejandro Vargas, the district historian, long resident of Baltimore, intended to write a biography of Ball. While Vargas was not able Robert J. McGoings, Jr., 1997 Maryland, where he was to complete that task before he passed away in 2009, the FPHC is raised at First Apostolic Faith now making accessible these treasures so that others can complete Church and in 1968 became a member of First United Church of this task. Jesus Christ Apostolic. He also regularly visited Refuge Temple Included in the collection are numerous issues of Ball’s peri- Church of Our Lord Jesus Christ of the Apostolic Faith (New York, odical, La Luz Apostolica (1937-1973), which were missing from NY) and Holy Temple Church of God in Christ (Philadelphia, the FPHC’s collection. The FPHC is in the process of digitizing PA), becoming close friends with the pastors of the two churches, those issues, which will be available and text-searchable on the Bishop R. C. Lawson and Bishop O. T. Jones, Jr., respectively. FPHC website (www.iFPHC.org). McGoings was well-known as a student of Reformed theology and maintained theological dialogue with numerous African-American church leaders. In the year 2000, the Society for Pentecostal William W. Menzies Collection Studies dedicated to Robert J. McGoings the conference papers presented at its 29th annual meeting. When William W. (Bill) Robert McGoings’ son, the Honorable Michael C. McGoings, Menzies (1931-2011) went Deputy Chief Immigration Judge in Washington, DC, deposited to be with the Lord in August two linear feet of print materials and three linear feet of audio of last year, the Assemblies recordings from his father’s collection at the FPHC. The Robert of God lost one of its best- James McGoings, Jr. Collection consists of publications, ser- known educators and schol- mon notes, church programs, audio recordings, and other mate- ars. His wife, Doris, passed rials. Most items (circa 1930-2002) relate to African-American away just months earlier in Pentecostal churches, including the Church of God in Christ, May 2011. Menzies complet- the Church of Our Lord Jesus Christ of the Apostolic Faith, William and Doris Menzies ed his Ph.D. at the University the Pentecostal Assemblies of the World, and other Oneness with sons Glen and Robert, of Iowa. His dissertation Pentecostal congregations. The collection also includes publi- circa 1966. became the 1971 benchmark cations assembled by Michael C. McGoings relating to several history of the Assemblies of God, Anointed to Serve. large Washington, DC-area African Methodist Episcopal (AME) He was a prolific author and a founder of the Society for congregations that have adopted Pentecostal practices, including Pentecostal Studies. He held teaching and administrative positions Ebenezer AME Church (Fort Washington, Maryland) where he at Central Bible College, Evangel University, and the Assemblies has been a member since 1991. This important collection makes of God Theological Seminary (all located in Springfield, Missouri), accessible significant print and audio sources documenting the as well as California Theological Seminary (Fresno, California) African-American Pentecostal tradition that otherwise would not and Asia Pacific Theological Seminary (Baguio City, Philippines). be available to researchers. Menzies’ two sons, Glen and Robert, who have become prominent Assemblies of God educators in their own right, depos- ited their father’s personal papers at the FPHC. The William W. Steve Durasoff Collection Menzies Collection includes extensive correspondence, sermon and class notes, books and periodicals, research materials used The family of Steve Durasoff (1921-2010) — the pioneer his- to write his numerous historical and theological publications, and torian of Slavic Pentecostalism — deposited his personal papers at other materials relating to the family’s life and ministry (1950s- the FPHC. Durasoff, the son of Russian immigrants to America, 2011). served as an Assemblies of God minister and leading Pentecostal Because Bill and Doris Menzies were careful record-keepers, educator. He earned his Ph.D. at New York University in 1968 the William W. Menzies Collection is one of the largest collections and wrote several important books about Pentecostal and evan- of personal papers at the FPHC. According to Glen and Robert, gelical history in the United States and the Soviet Union. He also the family placed the materials at the Flower Pentecostal Heritage traveled extensively in the Soviet Union and in Eastern Europe,

74 AG HERITAGE 2012 preaching in churches and, a large library that included after the fall of communism, Pentecostal and other theo- in Bible schools. On these logical and academic publi- trips, Durasoff did research cations. The Woodruffs live and built a library relating in Orrville, Ohio. to Slavic Pentecostalism. Donald and Marie Durasoff — both personally Thompson, after 70 years of and through his scholarship marriage, went to be with the — became a bridge between Lord in 2011. In honor of the believers living in America Thompsons, the Woodruffs Laying on of Hands, by and Europe. deposited the combined col- Steve Durasoff. 2001. Oil on Donald and Marie Thompson The Steve Durasoff lection that they and their canvas. Collection includes his parents had assembled. research materials, correspondence, collection of English and The Donald and Marie Slavic publications, photographs, and audio recordings. Priceless Thompson and Dennis and original photographs and publications of Russian martyr Ivan Debi Woodruff Collection Voronaev are included in the collection. The family also deposited consists of over 2,500 books, two paintings by Durasoff, who conveyed the deep faith of the commentary sets, music, and Slavic Pentecostals through art in addition to the written word. other items. Numerous old Pentecostal tracts and book- lets that were previously Bethany University Collection unknown to scholars are Dennis and Debi Woodruff, available in this collection. Bethany University (Scotts 2010 Academic and theological Valley, California), the oldest con- publications that do not fit tinuing Assemblies of God institu- into the FPHC collection will be transferred to the Assemblies of tion of higher education, closed its God Used Book Clearinghouse, which makes items available for doors in July 2011. Founded by Mary free to Bible college libraries in the United States and overseas. Craig in 1919 as Glad Tidings Bible Institute, its graduates number in the thousands and have encircled the George H. Rueb Collection globe in Pentecostal ministry and leadership in society. Few names in the During its nearly century of exis- German District of the tence, Bethany University developed Assemblies of God — which a treasure trove of materials relat- serves German-speaking Glad Tidings Bible ing to the school and the broader Pentecostals in the United Institute catalog, Pentecostal movement. Shortly after States — are as well-known 1930-1931 the school’s closure, the Northern as Rueb. George H. Rueb California-Nevada District trans- (1917-2006), patriarch of ferred these materials to the FPHC. The Bethany University the family, was a Pentecostal Collection includes school yearbooks, alumni records and photo- pioneer in the Dakotas and graphs, school publications and artifacts, and Pentecostal books George Rueb family on radio also served churches in Ohio, and periodicals. Among the unique artifacts is the chest that early station KABR, Aberdeen, SD, California, and Washington. Assemblies of God missionary W. W. Simpson brought to China. circa late 1950s. His brother (Raymond) and son (David) both served as German District superintendent. Donald and Marie Thompson and When George H. Rueb went to be with the Lord in 2006, he Dennis and Debi Woodruff Collection left behind a large collection of materials relating to his minis- try and German-speaking Pentecostals. In 2011, the Rueb family Donald and Marie Thompson, longtime Assemblies of God deposited these materials — including periodicals, books, song- laypersons in Newton, Iowa, identified with the Pentecostal books, audio recordings, and other items, in both the German and movement in the early 1960s. Over the decades, they collected English languages — at the FPHC. Trinity Bible College professor Pentecostal publications and created a large personal library. Their Kenneth Smith and his wife, Robin, spent days in the Rueb home daughter, Debi, married Dennis Woodruff, who spent his youth in Ashley, North Dakota, sorting through his belongings and pack- in the historic First Assembly of God in Findlay, Ohio. Woodruff ing Pentecostal treasures for shipment to the FPHC. The George has served as an Assemblies of God minister for 39 years and, H. Rueb Collection documents the important contributions of during the past 12 years, as a professor at the University of Akron German-Americans to the development of the Pentecostal move- and a hospice chaplain. Like his in-laws, Woodruff also assembled ment in the United States and beyond.

2012 AG HERITAGE 75 Make a difference!

Help the FPHC to share the story of the Assemblies of God

o you ever wonder what the Assemblies of God will be like in years to come? DYou’re not alone. That is why the Flower Pentecostal Heritage Center aims to preserve and promote the heritage and distinct testimony of the Assemblies of God.

Do you remember C. M. Ward, Dan Betzer, and the Revivaltime choir? Was 2 Donating your used books your life changed by a pastor, evangelist, missionary, church, or Teen Challenge cen- Direct your used books back into ministry by ter? God uses people, places and events to donating them to the Assemblies of God Used Book change the course of history — for individu- Clearinghouse. als and for entire nations. The Flower Pentecostal Heritage Center has We in the Assemblies of God have a tre- always accepted donations of archival materials, mendous heritage! You and I know this, but including books, but sometimes people offer collec- tions of books outside of the FPHC’s collecting inter- many people have not had the opportuni- ests. Now, in conjunction with the libraries of AGTS, ty to learn from the wisdom of those who Central Bible College, and Evangel University, the came before. FPHC is able to accept donations of personal librar- ies for the benefit of AG ministries. The archives or There are four ways that you can help us library which directs a donation to the Clearinghouse to preserve and share our Pentecostal shall have first choice of materials from that donation. Remaining books will be made available by 4WRD heritage with the next generation: Resource Distributors to missionaries, overseas Bible schools, individuals outside the U.S., and stateside non-profit organizations. Entrusting us with materials While all materials are accepted, the following are 1 from your life and ministry of particular interest:

1) Anything related to the Assemblies of God or The Flower Pentecostal Heritage Center is actively seek- the broader Pentecostal and charismatic movements, ing the following materials related to your ministry and the including books, tracts, pamphlets, magazines, unpub- worldwide Pentecostal movement: lished manuscripts, audio recordings, video record- ings, correspondence, scrapbooks, local church histo- • Magazines • Sermons • Photographs ries, and artifacts. • Diaries • Interviews • Scrapbooks 2) Any books religious in nature (including theol- • Books • Audiovisual Resources • Memorabilia ogy, church history, missions, biographies, commen- taries, etc.). • Newsletters • Correspondence • College 3) Any academic books (in general, books with Yearbooks • Tracts • Congregational Histories numerous footnotes or endnotes, or those published by university presses). Your contribution might be just what we need to fill gaps in one of our many collections.

76 AG HERITAGE 2012 Contributing to the FPHC 4 endowment

You may wish to consider making a financial contribution to the Flower Pentecostal Heritage Center endowment to help ensure the long-term future of this ministry of remembrance. You can give needed support for the Flower Pentecostal Heritage Center by making a gift of cash or property or simply by including the following words in your will:

I give, devise, and bequeath to the Assemblies of God Foun- dation, 1445 N. Boonville Ave., Springfield, MO 65802 (insert amount being given here) to be used to support the ministry of the Flower Pentecostal Heritage Center.

Bequests are free of estate tax, and can substantially Supporting the Wayne Warner reduce the amount of your assets claimed by the govern- 3 Research Fellowship ment. A bequest can be a specific dollar amount, a specific piece of property, a percentage of an estate, or all or part of the residue of an estate. You can also name the Flower Wayne Warner, former director of Pentecostal Heritage Center as a contingency beneficiary the Flower Pentecostal Heritage Center in the event someone named in your will is no longer liv- (1980-2005), is a familiar name across ing. It is recommended that an attorney help in drafting or the Assemblies of God. Under his lead- amending a will. ership, the Center became a leading Christian archives and developed one of the largest and most accessible collections of Pen- tecostal historical materials in the world. He was the Please contact me if you would like to dis- founding editor of Assemblies of God Heritage and cuss how you can help us to preserve and share has authored or compiled eleven books and count- our Pentecostal heritage with future generations. less articles. In October 2006, the leadership of the Assemblies Thank you for your dedication to God and to the of God established the Wayne Warner Research Fel- Assemblies of God! lowship, an endowed program designed to encourage faculty, independent researchers, and students to use and publish from the Center’s rich holdings. The pro- gram will award research and travel grants to a lim- Darrin J. Rodgers, M.A., J.D. ited number of researchers each year whose research email: [email protected] concerning Assemblies of God history is likely to be published and to benefit our Fellowship. Have you been encouraged by Wayne’s writings or friendship? Do you appreciate our Assemblies of God heritage? By making a financial contribution to the Flower Pentecostal Heritage Center Warner Fellowship, you will honor Wayne’s significant 1445 N. Boonville Ave. contribution to the preservation and understanding of Springfield, MO 65802 USA Assemblies of God history, and you will encourage phone: (417) 862-2781 (877) 840-5200 (toll free) scholarship in the field of Pentecostal history. • web: www.iFPHC.org 1445 N. Boonville Avenue Springfield, Missouri 65802-1894

iFPHC.org