Hispanic 2011 Dionissy and Olga Zaplishny Lillian Trasher Volume 31 World Fellowship Howard A. Goss Assemblies of God Higher Education Bishop J. O. Patterson, Sr. 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

2011 Vol. 31 PUBLISHED BY THE FLOWER PENTECOSTAL HERITAGE CENTER Darrin J. Rodgers EDITOR AND DIRECTOR 4 H. C. Ball: Pioneer of Hispanic Pentecostalism Joyce E. Lee An engaging account of the early years of this revered . ARCHIVIST BY BRUCE ROSDAHL

Glenn W. Gohr REFERENCE ARCHIVIST AND COPY EDITOR 14 Dr. Florence J. Murcutt and William J. Molenaar Jovita Bonilla SPECIAL PROJECTS COORDINATOR The story of two women to Mexicans and Hispanic- Americans. Sharon L. Rasnake BY MIKEUEL PETERSON ADMINISTRATIVE COORDINATOR

Joshua D. Thomassen 22 Dionissy and Olga Zaplishny: HERITAGE DESIGNER Apostles to the Bulgarians Wayne E. Warner The romance, ministry, and persecution of two Slavic-American FOUNDING EDITOR missionaries. BY SVETLANA RENEE PAPAZOV Price: $8.00 Mother: Lillian Trasher Heritage is indexed in the ATLA 30 Religion Database, published by and ’s Orphans the American Theological Library The founder of an orphanage which has survived political turmoil Association, 250 S. Wacker Dr., and war. 16th Flr., Chicago, IL 60606 BY BETH BARON E-mail: [email protected] Web: www.atla.com 40 The World Assemblies of God ATLA Religion Database (RDB) is Fellowship available on CD-ROM and US MARC A global body united for the purpose of world . format directly from ATLA, as well BY WILLIAM MOLENAAR as online through five aggregators: OCLC’s FirstSearch, EBSCO Information Services, SilverPlatter, 48 Higher Education in the Ovid Technologies, and Cambridge Assemblies of God Scientific Abstracts. Microfilm of Schools equipping Pentecostals for life and service in the . Heritage is available from Theological BY P. DOUGLAS CHAPMAN Research Exchange Network (TREN), P.O. Box 30183, 5420 N. E. Glisan, Portland, OR 97294-3183. Heritage on CD is available from the Flower 58 From Infidel to Christ: Pentecostal Heritage Center. Howard A. Goss The early life of a founder of the Assemblies of God. © Copyright 2011 by BY ROBIN JOHNSTON Gospel Publishing House, 1445 N. Boonville Ave., Springfield, MO 65802-1894 73 The Legacy of Bishop James O. Patterson, Sr. POSTMASTER: Send address This COGIC leader’s personal papers have been deposited at change to Heritage, 1445 N. Boonville the FPHC. Ave., Springfield, MO 65802-1894 BY HAROLD BENNETT

2 From the Editor 67 Resources

Front cover: Missionary H. C. Ball From the Editor: Wanted: Lost Treasures

By Darrin J. Rodgers

I sometimes jokingly tell visitors to the Flower Pentecostal understanding will likely result in Heritage Center (FPHC) that my alter ego is Indiana Jones, a limited future. Learning from the iconic film character who finds adventure overseas while Pentecostal history builds bridges across cultural and chronological in search of the Ark of the Covenant and other artifacts. chasms and helps to lay a broader While the comparison often elicits laughter and good- foundation for the church as it natured ribbing about whether I own a fedora or dine on grows. chilled monkey brains, it helps younger people to grasp the In a culture increasingly hos- significance of the FPHC’s mission. Indiana Jones and I do tile to biblical faith, Pentecostals not share the same wardrobe or palate, but both of us do cannot afford to reject commu- hunt for lost treasures. nion with other Christians who have shared beliefs and values. If Why should we care if repository of old things; archi- any Christian group walls itself Assemblies of God young people vists and historians are stewards off to form its own isolated eccle- connect with their heritage? A of a sacred tradition. Protestants, sial community, it will cease to movement cannot survive unless while valuing the authority of benefit from what others might its younger members are inspired Scripture, sometimes disregard have to share. by the stories and identity crafted the value of tradition. But as we Understanding history in these by those members who used to study how God has acted and ways reinforces the Pentecostal be young. The young, then, must how we have responded (rightly movement’s core values by feel welcome to build upon that and wrongly) throughout history, including at the table more peo- foundation and to graft them- we are able to view His story ple who uphold the same beliefs. selves onto the Pentecostal vine. (Scripture and tradition) as inter- It also encourages dialogue about twined with our own to create differences on secondary issues, Stewards of a that larger, holy narrative. providing crucial perspective Sacred Tradition What, then, constitutes the concerning what matters most. My colleagues and I oversee Pentecostal tradition? A history is Pentecostal history is anything the largest Pentecostal archive in most valuable when it recognizes but dull. It puts flesh and bones the world — a treasure trove of challenges along with successes. onto our doctrinal statements and artifacts, printed materials, oral Pentecostals need to understand reads like a novel replete with histories, photographs, and mem- how they got to where they are complex plots and colorful char- orabilia. Our mission is to col- on their pilgrimage of faith. acters who strive for the highest lect, preserve, and make acces- The Pentecostal tradition of ideals but struggle with their sible materials documenting the should be broadly construed to own human frailties. history of the Assemblies of God include stories, themes, and peo- and the broader Pentecostal and ple from across the various ethnic, This Issue charismatic movements. linguistic, social, and political You are holding the 100th The FPHC is not merely a divides. A narrow historical self- issue of Assemblies of God

2 AG HERITAGE 2011 From the Editor: Heritage. Since the first issue, helped them to grow in the first are second to none. They have produced in the fall of 1981, we place. been less careful about leaving a have published a total of 3,134 What will the landscape of historical record of their activi- Wanted: Lost Treasures pages of stories about our inspir- Assemblies of God higher edu- ties. Irreplaceable historical mate- ing Pentecostal past. All back cation look like in the future? rials are being thrown away every issues have been digitized and are With rapid changes occurring in day. Please help us save the lost accessible for free on the FPHC churches and in society, it is hard and rescue the perishing — that website, www.iFPHC.org. Hard to make a prediction. Although is the lost and perishing historical copies of most issues are also we may not know higher educa- treasures! available for sale. tion’s future, we can study its past Do you have old Pentecostal This issue showcases the sto- to gain perspective. Toward that magazines, books, songbooks, or ries of several Assemblies of God end, this issue includes an over- tracts that should be preserved? missionaries and church planters. view of the history of Assemblies Do you know someone with min- H. C. Ball and Alice Luce are of God higher education. istry-related photographs or old probably the two most important Howard Goss, an impor- Bible school yearbooks in their early Assemblies of God mission- tant founder of the Assemblies attic or basement? Please con- aries to Hispanic Americans. The of God, is often overlooked sider depositing those materials first article offers a warm account because he identified with the at the FPHC. We would like to of Ball’s early ministry. The sec- Oneness movement and left the preserve and make them acces- ond tells about two women mis- Assemblies of God in 1916. A sible to those who write the his- sionaries mentored by Luce — colorful account of his early life tory books. Florence J. Murcutt and Jovita and ministry gives insight into The FPHC collects materials Bonilla — whose stories have the culture and worldview of from the broader Pentecostal and been largely untouched by histo- early Pentecostals. charismatic movements, includ- rians until now. Finally, this issue announc- ing denominations other than the Next, you will read the first es the donation of the personal Assemblies of God. We are miss- English-language story of the papers of ing many publications produced romance, ministry, and perse- Bishop J. O. Patterson, Sr. to the by districts, evangelists, Bible cution of Dionissy and Olga FPHC. His widow, who made the schools, and local congregations. Zaplishny, pioneers of Pentecost donation, stated: “I want to send Materials published outside of in Bulgaria. a signal that our two churches the U.S. or in non-English lan- An impressively researched can and should cooperate in areas guages are particularly impor- article by Beth Baron, an expert like education and historical tant to locate and preserve. Are on Middle Eastern history, shows archives.” you uncertain whether the FPHC the significance of Lillian Trasher would be interested in your col- and her Assemblies of God An Urgent Call to lection? I encourage you to con- orphanage in the social context of Preserve Our Heritage tact us. I would be delighted to colonial and postcolonial Egypt. The stories of our Pentecostal discuss whether your materials Next, a history of the World past, from across the movement would help fill in the gaps in our Assemblies of God Fellowship and right up to the present, have collections. shows how the various national formed our identity. But these sto- organizations united for the pur- ries are disappearing every day. pose of world evangelism while Pentecostals, historically, have Darrin J. Rodgers, M.A., J.D., is director of the Flower Pentecostal carefully protecting the indig- been focused on evangelism and Heritage Center and editor of enous church principles that missions — areas in which they Heritage magazine.

2011 AG HERITAGE 3

Whatever the Cost: The Formative Years of H. C. Ball, Pioneer of Hispanic Pentecostalism

By Bruce Rosdahl

He was only fourteen years old, still in high school, and did not speak Spanish. Only two weeks before, he had committed his life to Christ. Yet H. C. Ball stood ringing the bell at the schoolhouse in Ricardo, , wondering if anyone would come to his first evangelistic out- reach to Hispanics. The thought crossed his mind, “Would I even be able to speak with those who might attend?”

This setting did not hold much promise for the launch- creative missionary strategists in the Assemblies of God.”2 ing of one of the pioneer missionaries of the Assemblies of This article examines those formative years in Ball’s min- God (AG). But the burden that Ball felt for the Hispanic istry that demonstrate his ingenuity and developing indig- community, coupled with his divine call to missions, meant enous philosophy. this young man was not daunted by difficult circumstances. His inauspicious beginning revealed the character of a great The Call to Missions missionary in the making. Ball is representative of those Henry Cleophas Ball was born in Brooklyn, Iowa, on early entrepreneurial Pentecostal missionaries whose February 18, 1896. His mother was a Methodist and his and courage superseded the obstacles father a Quaker, but his father passed they encountered. away when Ball was only eight. As a Ball’s initial evangelistic effort is Ball is representative child, Ball was very sick and suffered paradigmatic for his life and ministry. from spinal meningitis in 1900, fol- He began his missionary endeavors at a of those early lowed by rheumatism in 1906. His phys- time when the young Pentecostal move- entrepreneurial ical illness developed into lung trouble, ment had limited monetary resources, Pentecostal and physicians advised his mother that virtually no programs, and undevel- missionaries whose she needed to move to a drier climate. oped philosophies. In a candid state- Consequently, in 1907 his mother and ment, Ball admitted, “When I com- vision and courage grandfather took Henry south to a small menced to do missionary work among superseded the settlement in Amistad, New Mexico. the Mexicans, I had never heard of obstacles they Unable to secure a homestead after the ‘Indigenous Plan.’ If I had I would encountered. a year, they heard of an American set- not have understood the term.”1 Ball’s tlement in southern Mexico and deter- method in the beginning was simple: mined to move. In 1908 the family set he saw a need and he took action. The out in a covered wagon pulled by three subsequent years, however, revealed a man who historian burros for the three-month trek through Texas to the Rio Gary McGee identified as “one of the most farsighted and Grande Valley and beyond. Once they reached Riviera,

2011 AG HERITAGE 5 they found the valley was flooded and impassible. This forced the travelers to abandon their plans to go to Mexico. Instead they headed nine miles north to a little community called Ricardo, Texas. Here the family purchased ten acres of land to build their homestead.3 Two years later, the trajectory of H. C. Ball’s life would change. One of the teachers in Ricardo was a Christian and impacted young Henry, who accepted Christ on November 6, 1910, while attending a service at the Union Church under the ministry H. C. and Sunshine Ball, sitting outside with their pet rabbits in front of their of a Baptist preacher. But since his home at 1811 Durango Street, San Antonio, Texas, ca. 1926. mother was a Methodist, Ball decided to join the Methodist church in nearby schoolhouse in Ricardo. On Tuesday and waited for my congregation.”5 Kingsville. Approximately ten days evening Ball felt the call to missions; Thankfully, two individuals attended after his conversion, Ball’s by the next Sunday he was holding his that service — Juanita Bazán and Mr. invited him to attend a missionary ser- first evangelistic service. Villareal. Mrs. Bazán later became the vice in Kingsville. Encouraged by his Methodist first convert under Ball’s ministry. While listening to the ministry of pastor, Ball went to meet with an The order of service was simple: a missionary from Venezuela, Ball elderly Spanish widow whose hus- Ball sang the one Spanish hymn, felt a call to missionary service to the band had been a Methodist . read the Lord’s Prayer, sang the same Mexicans. It is important to note that She taught Ball the simple phrase hymn a second time and then had Ball was only fourteen years old and in Spanish, “Sunday afternoon in Mrs. Bazán read a few verses from still a student at Henrietta King High the school house.” She also allowed Romans 12. After she read from the School. At this young age one might him to copy We Praise Thee, O God Bible, Mrs. Bazán and the gentleman assume that Ball would take time to from a Spanish hymnal.4 Armed with spoke for some thirty minutes. Ball study Spanish, finish high school, his memorized invitation, Ball spent could not understand the conversa- attend college or seminary and then Saturday going door-to-door invit- tion, but he later discovered that Mrs. begin his missionary efforts. To the ing people to the service by repeat- Bazán, though a devout Catholic, had contrary, Ball acted immediately upon ing his one line. When Sunday came attended some Protestant services and this call and began an outreach at the he rang the school bell “long and loud was explaining some of the beliefs to

The Early Years of H.C. Ball

1896 1904 1907 1908 1910 1912 1914

Henry C. Ball bornBall’s in Brooklyn, father dies IA Family moves toFamily Amistad, moves NM to Ricardo,H. C. TXBall’s conversionBall is and licensed call to with missions; MethodistsBall receives Spirit baptism he begins a church in Ricardo

6 AG HERITAGE 2011 the man. Once they finished talking, Ball had them sing the same hymn a third time and Ball dismissed the service by pointing to the door. Within the next six months, Ball had improved his command of the Spanish language, and he was able to preach to a certain degree. In 1912, at the age of sixteen, the Methodists gave Ball a license to preach. He continued to minister to the Hispanic community in Ricardo. On November 7, 1914, just four years and a day after Ball’s conver- sion, he experienced another trans- formation. Ball was in his last year of high school and often sat under a par- ticular tree to eat his lunch. One day he noticed a tent was pitched to hold Congregation standing in front of Templo Cristiano in San Antonio, Texas evangelistic services with Felix A. in 1920. This church was first pastored by H. C. Ball and later by Demetrio Hale, a Pentecostal minister with the Bazan. newly-formed AG. Although initially reluctant, Ball attended a few of the W. Welch, Arch P. Collins, Stanley in the . In September of services and soon was baptized in the Frodsham, and E. N. Richey. This the following year, he published the Holy Spirit.6 marked the beginning of seventy-four first edition of La Luz Apostolica (The Ball’s acceptance of the Pentecostal years of ministry in the Assemblies of Apostolic Light) on the same hand- message placed him at odds with his God. press. It later became the official mag- own Methodist denomination and azine of the Latin American District members in his congregation. After a Full Gospel Publications Council of the AG and was published meeting with his supervisors, he was Even as a young man of eigh- every month for over seventy years. dismissed.7 On January 10, 1915, a teen Ball recognized the need for Eventually the need was greater than month shy of his nineteenth birthday, Pentecostal literature in Spanish. He any handpress could handle, and Ball Ball was ordained by the AG. His published his first tract on a handpress outsourced his printing. papers were signed by J. in 1915 on the subject of the baptism It became clear to Ball that there was

1915 1916 1918 1918 1924 1926 1929

Ordained by the AssembliesHimnos de of Gloria God Ball appointedMarriage superintendent to SunshineCasa of Hispanic Evangélica Marshall de PublicacionesLatin American Bible InstituteLatin Americanbegins in District Council La Luz Apostolicawork for the AG the annex of Templo Cristianoformed; in Ball San elected first Antonio, TX superintendent

published; begins

begins

2011 AG HERITAGE 7 a need to establish a publishing house for Spanish-language Pentecostal pub- lications. In 1924 Ball founded the Casa Evangélica de Publicaciones (Gospel Publishing House) in San Antonio at 714 Cibolo Street.8 The initial Chandler-Price press was a gift from Highway Tabernacle in La Luz Apostolica Philadelphia, Pennsylvania, where E. S. Williams served as pastor. From this Do you remember La Luz Apostolica, the magazine published by H.C. Ball plant Ball published hymnals, tracts, from 1916 until 1973? You can now read old issues of La Luz Apostolica online! Sunday school quarterlies, textbooks Just select the “Digital Publications Search” tab on the Flower Pentecostal for Bible schools, La Luz Apostolica, Heritage Center (FPHC) website: www.iFPHC.org. and other literature. The FPHC is missing most issues of La Luz Apostolica prior to 1965. Do you The publishing house moved in have old issues that will help complete the collection? Please consider donating 1947 to Springfield, , where them to the FPHC. Historians need access to these and other Spanish-language it acquired more modern facilities Pentecostal publications so that they can include the sacred stories of Hispanic that would help meet the increas- Pentecostal pioneers in the history books. ing demand for Spanish literature. To learn which issues of La Luz Apostolica are needed, check the Digital The publishing operation received Publications Search or contact the FPHC by e-mail ([email protected]) or phone the new name of Editorial Vida (Life (877-840-5200). Publishers) and eventually relocated to Miami, .9

Hymnology ¿Recuerda usted La Luz Apostólica, la revista que publicó H.C. Ball desde H. C. Ball, from the beginning 1916 hasta 1973? ¡Ahora usted puede leer en la red los antiguos números de La of his ministry, encouraged the sing- Luz Apostólica! Seleccione la opción “Digital Publications Search” en la página ing of hymns and gospel songs in web del Flower Pentecostal Heritage Center (FPHC): www.iFPHC.org. Spanish. It is possible that Ball’s con- El FPHC quiere completar su colección de revistas La Luz Apostólica. Nos tribution to Pentecostal hymnody is falta la mayoría de los números que se publicaron antes de 1965. ¿Tiene usted one of his most enduring legacies in algunos de estos números que completarían nuestra colección? Le agradecería- Latin America. When Ball began his mos que considerara donarlos al FPHC. Nuestros historiadores y otros escritores work, he discovered that no Spanish necesitan tener acceso a esta y otras publicaciones pentecostales, con el fin de Pentecostal hymnals existed. To rem- citarlas en los libros de historia acerca de los pioneros pentecostales. edy this, in 1916 Ball published one Si quiere saber cuáles son los números de la La Luz Apostólica que el FPHC thousand copies of a Spanish hym- no tiene, tenga la bondad de revisar el Digital Publications Search o comuníquese nal, Himnos de Gloria (Hymns of por e-mail con el FPHC ([email protected]) o llame por teléfono al 877-840- Glory), which he compiled. Most of 5200. the hymns were simply translations of English songs, but Ball did contribute the words and music to a few hymns. When asked why he wrote it, Ball’s response was typical of his mindset — “It was needed.”10 The first two editions contained words only. Ball published the first edition with musical notation in 1921 with money he received from his father’s estate. Today, over one million copies of Himnos de Gloria have been sold across Latin America and have been resources. The Hispanic AG work was these hymns. They become popular used in numerous denominations. Ball still in its infancy in 1916, consisting with the people because the style went on to publish five more hymnals, of fewer than fifty people meeting in a is familiar to them. They vibrate small canvas building on the back of on the heart chords as no other Ball’s farmhouse. As the movement hymns could … As time passes H. C. Ball, from the grew, new songs emerged from within these “native” hymns become part beginning of his the Hispanic Pentecostal movement. of the church, and eventually find Ball, in a 1949 article, reflected about their way into the hymnals, thus ministry, encouraged the importance of developing indig- enriching the national church, and the singing of hymns enous songs: sometimes producing a hymn that and gospel songs in sweeps around the globe.12 Spanish. As the national church develops on the various mission fields the Those familiar with worship in missionary is cognizant of the Hispanic churches in the United States fact that in their own homes his and in Central and South America will but none matched the popularity of converts are either composing new recognize that Ball’s comments in Himnos de Gloria. hymns, both words and music, or 1949 describe the state of indigenous One criticism leveled against Ball’s are putting new tunes to the hymns worship that continues to exist today. hymnal is its lack of hymns composed already translated. Gradually as the by Latinos.11 However, Himnos de national converts become more free Self-Supporting Churches Gloria was a good-faith attempt to in testifying, and singing special One of the early challenges Ball fill an immediate need, given limited numbers they begin to introduce faced was his commitment to develop

H. C. Ball with a group of Hispanics in front of a building in Victoria, Texas for a conference of the Latin American District. Ball is standing in the very back row in the center; Francisco Olazabal is standing in the back row, 5 to the left of Ball; Alice Luce is standing in the second row, on the right side, in a light-colored dress; Demetrio Bazan is standing on the front row, on the far right, 3rd from the right; Juanita Estrada is standing to the left of Bazan. Oth- ers unidentified. Taken in the early 1920s.

2011 AG HERITAGE 9 ing funds for the new church build- ing.18 Luce ministered in Kingsville until September 1917 when she, Dr. Murcutt, and Sunshine Marshall (who would later marry Ball) moved to Monterrey, Mexico to begin a new missions work.19 This meant that from January to September Luce and Ball worked together, and the veteran mission- ary surely influenced Ball’s thinking. Luce was forty-four, and Ball was twenty-one. She was well-educated and a veteran missionary; Ball had H. C. and Sunshine Ball (standing in the back center) with their son, Her- no formal training and his ministry schel (left) with Missionaries Lois and Melvin Hodges (right). Also pictured was still in its infancy. Luce’s impact are Rachel Crane (2nd from left) and Phyllis and Miriam Hodges (standing in front); 1936. could be viewed as providential, not only on Ball, but on the broader AG. self-supporting churches. His under- cal of Ball, but consistent with his own Luce’s articles on indigenous church standing of indigenous principles evaluation. Some thirty years later administration and planting helped to emerged as he matured. Initially Ball Ball wrote that he “almost ruined” this set the trajectory for the Fellowship’s was reluctant to place any financial congregation by not teaching them to missiology in the United States and burden on the people. There were two be self-supporting and it was a “ter- abroad.20 probable reasons for this. First, during rible mistake.”14 the first four years, Ball served as a When Ball moved to Los Indios Church Planting Methodist pastor and the ecclesiology and then Brownsville in the summer Another indicator of Ball’s indig- called for Anglo financing and gover- of 1917, something had changed in enous methodology was his depen- nance of the Hispanic work. Second, his philosophy in the direction of self- dence upon nationals for church the dire poverty of most of the people supporting works. Ball began to teach planting both as workers and . made it unthinkable for Ball to place the new converts to and give Ball’s conviction developed early any financial burden on the people. love offerings to support the work. out of sheer necessity. The majority Ball described his concern, “I felt He reported in the Weekly Evangel of his first congregation in Ricardo sorry for the poor Mexicans in my that the Los Indios mission “has been consisted of migrants who worked in congregation and was even ashamed ever since its birth a self-supporting the cotton fields. They were forced to to take up an offering. When I would church, supporting first myself as follow the work wherever fields were get hungry, I would walk to Ricardo pastor and then a native worker, Jose available, which could take them hun- where we had a small farm often mak- Garza.”15 Various factors contributed dreds of miles away from Ricardo. ing this trip by foot after the Sunday to the change, but the preeminent fac- Consequently, while the congregation night service.”13 Ball refused to place tor was the influence of veteran mis- experienced its first Pentecostal out- any financial responsibility on the sionary Alice Luce. pouring on July 4, 1915, by August congregants. Ball met Luce in 1915 when she the congregation had scattered to fol- After Ball left Kingsville to open and fellow missionary Dr. Florence low the work trail. a new work in Brownsville, the new Murcutt came to discuss the Mexican Ball soon began receiving reports pastor from Kansas, Carlos Rodriguez, work on the border.16 By January from members of his mobile congre- suffered some of the repercussions of 1917 Luce was working with Ball gation, who were sharing the gospel Ball’s initial philosophy. The con- in Kingsville assisting with pastoral as they traveled. Congregations began gregation still did not support the and evangelistic responsibilities.17 to spring up across Texas as believers new pastor, and within a few months While Ball was out on evangelistic witnessed to their fellow laborers and Rodriguez had used up all of his sav- tours, she administered the ministry many responded to the gospel. They ings. This analysis is not overly criti- in his absence and assisted in rais- wrote Ball and requested that he sup-

10 AG HERITAGE 2011 ply pastors for these - es. Ball traveled to meet and baptize the new converts, but permanent pas- tors were needed. H. C. Ball later recalled, given the lack of trained pastors or missionar- ies, that the solution seemed clear: “to request the men that God had used in raising up these congregations to assume responsibility for them.” He further explained, “Many of these men had felt a call to preach, and in their new-born enthusiasm preached at night under the trees, or in school Seventh annual convention of Latin-American Pentecostal workers meet- houses, or in rented halls. During the ing in San Jose, California in 1923. Some of those attending included H. C. Ball (back row, far left), Alice Luce (2nd row, far right), Juan Lugo, Domingo day they labored side by side with the Cruz, Luis Caraballo, S. Nevarez, George Blaisdell, and L. Rodriguez. members of their congregations.”21 One of the strongest missions of vidual. He immediately began to tes- then Brownsville to oversee the work.24 the early period began in this exact tify of the change in his life. As he Ball planned to make Brownsville the fashion in Los Indios, a community preached the gospel people responded. new ministry center. Within a few twenty miles from Brownsville. In Before long a new church had been months, however, the AG appointed October 1916, Miguel Guillén came born. Alice Luce reported the exciting Ball superintendent of the Hispanic from Los Indios to Kingsville to look news to Weekly Evangel readers: work, which necessitated his move to for work.22 Guillén happened upon San Antonio. Hispanic pastors were Ball’s congregation that had recent- Early last winter a young man from installed in the churches in Los Indios, ly relocated from Ricardo. Guillén there named Miguel spent a Sunday Brownsville, and Kingsville, and Ball responded to the gospel message and in Kingsville, heard Bro. Ball became pastor of Templo Cristiano in returned to Los Indios a changed indi- preach, and was brightly saved. San Antonio.25 He did not receive the baptism of H. C. Ball’s solution to engage the the Holy Ghost, but went back at was not original to him, but was once to his work in Los Indios. The a pattern he observed in . Lord used his earnest preaching He likened the pastors to the old-time and his consistent life to the Methodist class leaders.26 By employ- of six more; and when ing national workers, Ball established Bro. Ball visited them last month churches on indigenous principles he found quite a little company without being cognizant of the con- meeting together for prayer under cept. He never waivered from this the leadership of Miguel … after basic methodology throughout his returning to Los Indios the Lord ministry. The commitment was more baptized him with the Holy Spirit, fully realized in 1939 when Demetrio and such a mighty revival has Bazán became the first Hispanic broken out there that the young leader of the Latin American District men are begging some of us to go Council.27 down there and help them gather in the ripened sheaves.23 Latin American Bible Institute Casa Evangelica de Publicaciones Ball was stirred by what he wit- The burgeoning work among in San Antonio, 1929, where H. nessed in the Rio Grande Valley. Later Hispanics quickly surfaced a need for C. Ball printed gospel books and that year he responded to Guillén’s an institution to train ministers. The tracts in Spanish. request and moved to Los Indios and dialogue between Alice Luce and H.

2011 AG HERITAGE 11 ters, and edited a journal and Sunday school curriculum. He also orga- nized the first convention of Spanish- speaking AG pastors (Latin American Conference) in 1918, and was elected to serve as the first superintendent of the Latin American District Council in 1929. This partial list reads like a life- time of ministry, but it only includes the first half of his seventy-nine years of ministry. Ball remained the superintendent of the Latin American District Council until 1939. He and Sunshine served in Santiago, Chile, as missionaries from 1941 to 1943 until his appointment as Field Secretary over Latin America The 1940 graduating class of the Latin American Bible School in Saspam- required his return to Springfield. He co, Texas. Seated (l-r): Daniel Enriquez, Leandra Gomez (Garza), Angela served as field secretary for eleven Flores, Pilar Esquivel (Salazar), Nicolaza Garcia, Bertha Lopez (Garcia), years and another seven years as Esther Sanchez (Martinez), Eugenia Brown (Carrasco), and Melquiades Vi- Secretary for Spanish Publications era. Standing (l-r): Macedonia Torres, Ramon Marquez, Fransisco Montoya, until 1961. Roberto Padilla, Enrique Brown, Raul Cruz, Frederico Mena, Frank Romero, Lee Abeyta, and Jose Ibarra. The passion and fervor of that young boy of fourteen who answered C. and Sunshine Ball birthed a vision were a time of incredible vision and the call to missions never seemed to for a ministerial training institution. productivity. Consider the following waver. No story illustrates this better As a result, two schools were founded accomplishments all before Ball was than Ball’s actions upon his “retire- in 1926. Both would become known forty years old. He planted and pas- ment” in 1961. At the age of sixty- as Latin American Bible Institute tored numerous churches, published five, H. C. and Sunshine returned to (LABI). Luce started the Berean Bible the first Spanish-language Pentecostal San Antonio with a burden to plant Institute (now LABI) in San Diego, hymnbook, established a publication another church. He researched to find California. The school moved to La house that served all of Latin America, the area most in need of a church, Mesa and East Los Angeles until began a training institution for minis- gathered co-laborers, and began to it settled in its present locale in La Puente.28 The Balls founded LABI in San Antonio in the annex of Templo Cristiano. The school moved to Saspamco, then to Ysleta, before returning to San Antonio in 1981.29 Both schools have a rich history of preparing pastors, teachers, and mis- sionaries whose ministry has spanned the globe. The Balls and Luce, through their training of future leaders, effect- ed an incalculable impact on genera- tions of Hispanic churches.

The Legacy Continued The early years in Ball’s ministry H. C. and Sunshine Ball, about 1975.

12 AG HERITAGE 2011 canvass the neighborhood door-to- of producing a film for the Spanish Literature Weekly Evangel, March 24, 1917, 12. door. The church El Salvador was Department,” 1964, 3, FPHC. 19Alice E. Luce, “Open Doors in Mexico,” 5 born and placed under the leadership Ball, “H. C. Ball,” a typed personal summary, Weekly Evangel, November 17, 1917, 13. of Samuel and Rose Molina. Today 2. 20Alice E. Luce, “Paul’s Missionary Methods,” 6 the church continues to flourish with After the tent meeting, Hale planted a church Pentecostal Evangel, January 8, 1921, 6-7; in Kingsville, which proved to be advantageous Alice E. Luce, “Paul’s Missionary Methods,” pastors David and Mabel Segovia. for Ball. Hale was a prominent member of the Pentecostal Evangel, January 22, 1921, 6, When H. C. Ball was called home Assemblies of God in Texas and could provide 11; and Alice E. Luce, “Paul’s Missionary on May 29, 1989, he left a heritage guidance and support for the young minister. Methods,” Pentecostal Evangel, February 5, worth much more than gold.30 A few Hale allowed Ball’s congregation to use their 1921, 6-7. years before his promotion to glory, sanctuary when a storm destroyed the canvas 21Ball, “I Learned the Indigenous Plan,” 8-9. church building in Ricardo. Hale’s congregation he penned the follow words of faith 22 paid for and constructed a permanent building Miguel Guillén, La Historia del Concilio on Christmas Day 1981: for Ball’s congregation that had relocated to Latino Americano de Iglesias Cristianas Kingsville. It marks the first permanent church (Brownsville, TX: Latin American Council of Christian Churches, 1982), 143-185. I know the Lord will never fail, building for the Hispanic Assemblies of God. 23 To keep His word, it shall prevail; 7Victor De Leon, Silent Pentecostals: A Alice E. Luce, “Encouraging Work of the Mexican Work,” Weekly Evangel, May 19, What ere the circumstances Biographical History of the Pentecostal 1917, 11. may be, Movement among the Hispanics in the Twentieth Century (Taylors, SC: Faith Printing, 1979), 18. 24Henry C. Ball, “Opportunities for Mexican His power and might will 8 Work,” Weekly Evangel, July 7, 1917, 12; shelter me. Ball, “Notes on the experience of Brother H. C. Ball,” 2. Henry C. Ball, “Missionary Notes: Brownsville, Texas,” Weekly Evangel, September 15, 1917, 9Later, Zondervan Corporation purchased I find in Christ a sure retreat, 12; and Henry C. Ball, “The Present Condition Editorial Vida. A blessed stillness and relief, of the Lower Mexican Work,” Weekly Evangel, 10Carpenter, Harold R. Assemblies of God October 20, 1917, 9. From all the pitfalls and decay, Archives Presents Conversation with Henry and 25Contrary to some accounts, Ball did not plant That now surround me every day. Sunshine Ball [video interview]. Springfield, this church. Mack M. Pinson, R. F. Baker, and MO: Assemblies of God Archives, 1985. Felix Hale were the initial church planters. He keeps my spirit and my soul, 11Daniel Ramirez contends that Ball’s hymnal Under Ball’s leadership the church flourished In perfect peace amidst the toil, was the least inclusive of the Spanish hymnals and became the headquarters for the Hispanic And struggles in this world of woe, of the day. See Daniel Ramirez, “Flor y Canto work of the Assemblies of God. It housed the I rest in Him, no fear I know.31 Apostolicó: Preliminary Inquiries Into Latino church, the printing ministry, and Pentecostal Hymnody” (paper presented at school. See R. F. Baker, “Called to the Mexican the 23rd annual meeting of the Society for Work,” Weekly Evangel, July 21, 1917, 13; and Pentecostal Studies, Guadalajara, Mexico: Henry C. Ball, “Mexican Work in the South,” Bruce Rosdahl, November 11-13, 1993), 13-14. Weekly Evangel, June 15, 1918, 3. Ph.D. is Chair of 12 26 the Department of H. C. Ball, “Indigenous Songs,” Missionary Ball, “Notes on the experience of Brother Bible and Theology Challenge, August 1949, 10. H. C. Ball,” 4. at Southwestern 13Ball, “I Learned the Indigenous Plan,” 9. 27The Latin American District Council Assemblies of God 14Ibid. was formed in 1929. Ball served as the University. superintendent from 1929-1939. 15H. C. Ball, “The Present Condition of the 28 Lower Mexican Work,” Weekly Evangel, Dr. A Tommy Casarez is the president of LABI October 20, 1917, 9. in La Puente. For more information see www. labi.edu. 16Alice Luce and Florence Murcutt, a medical NOTES 29 doctor, spent years working together among the Dr. Monte Madsen is the president of LABI in Hispanics in California. See Everett Wilson San Antonio. For more information see www. 1 H. C. Ball, “I Learned the Indigenous Plan,” and Ruth Marshall Wilson, “Alice E. Luce: labitx.org. Missionary Challenge, January 1948, 8. A Visionary Victorian,” in Portraits of a 30For additional information on H. C. Ball, see 2Gary B. McGee, This Gospel Shall Be Generation: Early Pentecostal Leaders, James Inez Spence, H. C. Ball: Man of Action. – Heroes Preached, vol. 1 (Springfield, MO: Gospel R. Goff Jr. and Grant Wacker, eds. (Fayetteville, of the Conquest Series, No. 13. (Springfield, Publishing House, 1986), 97. AR: University of Arkansas Press, 2002), 165. MO: Foreign Missions Department, n.d.) and 3H. C. Ball, “H. C. Ball,” unpublished personal 17Alice E. Luce, “On The Mexican Border,” Gary B. McGee, “Pioneers of Pentecost: Alice summary of Ball’s life and ministry, 1964, 1, Weekly Evangel, January 13, 1917, 12. E. Luce and Henry C. Ball,” Assemblies of God Heritage 5:2 (Summer 1985): 4-6, 12-15. FPHC. 18Alice E. Luce, “Work on the Mexican Border,” 31 4H. C. Ball, “Notes on the experience of Weekly Evangel, March 3, 1917, 11; and Alice H. C. Ball, “Faithful Lord,” handwritten Brother H. C. Ball relative to the possibility E. Luce, “Missionary Notes: Sister Alice Luce,” poem, 1981, FPHC.

2011 AG HERITAGE 13

Dr. Florence J. Murcutt and Jovita Bonilla: Pioneer Missionaries to Hispanic-Americans

By Mikeuel Peterson

Hispanics constitute the second largest ethnic group united in the common goal of reaching Hispanic-Americans within the U.S. Assemblies of God (AG), growing from for Christ. 18% of adherents in 2004 to 20.1% of adherents in 2009. Despite the impressive size and growth of Hispanics in the Florence J. Murcutt, M.D. (1868–1935) AG, the stories of how God has worked through Hispanic Florence Josephine Murcutt was born to English parents Pentecostal churches have often been left out of the history in Australia in 1868. She immigrated to the United States books. in 1901. Murcutt had graduated in 1907 from the Woman’s The title of Victor DeLeon’s 1979 history, The Silent Medical College of Pennsylvania (WMCP; now Drexel Pentecostals, highlighted this marginalization of Hispanic University College of Medicine), the world’s first medi- Pentecostals. He wrote that Hispanics cal school specifically for women.3 “did not receive the recognition According to the 1910 census, she they deserved,” because they were was both a physician and a surgeon.4 minorities who did not possess the Murcutt and Bonilla hailed Murcutt was an Australian educational and cultural advantages from vastly different Jewess who was brought up in the of Anglo church members.1 The backgrounds, but they Jewish faith. Her mother taught best-known pioneer AG missionar- her that was not the Son of ies to Hispanics included Henry C. united in the common God. But Murcutt had an inquiring Ball (1896-1989), Alice E. Luce goal of reaching Hispanic- mind, and after her mother died she (1873-1955), Juan L. Lugo (1890- Americans for Christ. decided to read the Bible for her- 1984), and Francisco Olazábal self. She read it, cover to cover, in (1886-1937). However, countless six weeks.5 Sometime later, through other largely unheralded men and the “instrumentality and prayers” of women spread the Pentecostal flame among Hispanics. Dr. Jenny Trout,6 Murcutt became a Christian. She often This article shares the stories of two of those lesser- referred to Trout, who was a fellow graduate of WMCP, as known pioneers: Dr. Florence J. Murcutt and Jovita T. her “spiritual mother.”7 Bonilla. Murcutt — a British outsider — was a mission- The story of Murcutt’s conversion to is ary, evangelist, medical doctor and surgeon. Bonilla — a an interesting one. She was saved through the ministry of Mexican insider — was a minister, writer, and educator. . Her first contact with Pentecostals Together, they were mentored by Alice E. Luce, legendary was in Vancouver, British Columbia, where she heard early AG educator and missionary to Hispanics.2 Murcutt and Pentecostal missionary Lillian Garr give a message in Bonilla hailed from vastly different backgrounds, but they tongues and interpretation. According to Pentecostal jour-

2011 AG HERITAGE 15 Congregation of Spanish Pentecostal Assembly, Honolulu, HI, 1933. Pastor Juan R. Castor and wife are seated in the center. Sitting just right of Juan Castor are Alice Luce and Florence Murcutt. nalist Stanley Frodsham, “the very I went on my knees and yielded tribution. She went home and prayed, moment [Murcutt] heard the speaking to God.9 but felt that the Lord did not want her in tongues she was convinced it was to stop. Murcutt resumed her labor of of God.”8 Murcutt later testified to having love. In another two weeks she was Later, while traveling from “received the outpouring of the Holy called to appear before the pasha Vancouver to Los Angeles, she Spirit according to Acts 2:4 in [her] once more, and again he ordered her stopped in Portland, , and home,” at 749½ Ocean Front Street to cease the distribution. But in an attended a Pentecostal camp meeting, in Santa Monica, California.10 This extraordinary answer to prayer, with- where she witnessed signs and won- occurred sometime between April in twenty-four hours the pasha was ders. Many were saved, healed and 1910 and autumn 1912. recalled to Turkey, and Murcutt was filled with the Spirit at this meeting. After her conversion and baptism able to distribute the remainder of the One Canadian man, yielding to the in the Holy Spirit, Murcutt devoted literature without further incident.12 Holy Spirit, began speaking to her the remainder of her life to mission- During Murcutt’s voyage home in Parisian French, which she under- ary work. God began speaking to from Palestine, the steamship stopped stood. Murcutt testified: her about going to Palestine, which at port in Liverpool, England. There, she did in 1912.11 There she gave God spoke a specific person’s name He told me I was a sinner and that out approximately five thousand to her — Mrs. Cantel of London. I could be saved only one way, and Hebrew and Arabic New Testaments Obediently, Murcutt went to London that was through Jesus Christ who and gospel tracts, which she bought is the Way, the Truth, and the Life. from the Bible Society in Port Said He told me that Jesus was the Door and Jerusalem. With Palestine under and that I would have to enter by Turkish rule, and Turkey involved in that door. He told me that He is the Italo-Turkish War of 1911-1912, the Bread of life and that I would political tensions were running high in have to be sustained by Him. As Palestine, especially for foreigners and he spoke he urged me to yield to tourists. God. This brother was absolutely Murcutt was called before the pasha unfamiliar with Parisian French (governor) of Palestine and accused but was speaking entirely under the of proselytizing Mohammedans and anointing of God. He told me that Jews. She explained that she intend- this Pentecostal outpouring was of ed to give the Scripture portions to God and that it was the Latter Rain her own people, the Jews, and not to which God had promised to send in Muslims. The pasha informed her that Alice Luce, ca. 1940. She mentored the last days… As a result of this her life was in jeopardy and insisted Florence Murcutt and manifestation of God’s presence, that she desist from her literature dis- Jovita Bonilla.

16 AG HERITAGE 2011 and found Mrs. Cantel, who ran the in California and Mexico. Murcutt’s returning to southern California.23 The London Missionary Home. Murcutt medical and surgical skills, augment- following year the two ladies traveled took up temporary residence at the ed by Luce’s nurse’s training, opened to Luce’s homeland of England, where home, providing medical care for doors in their new field of labor and they visited Pentecostal congregations returned missionaries. Later in 1912, was very beneficial to those to whom in Wales and spoke at the Whitsuntide Alice Luce, an Anglican missionary they ministered. Pentecostal Convention at Crosskey, from India, arrived at the home in a Murcutt and Luce returned to the Monmouthshire. Murcutt also minis- state of broken health.13 Luce was no U.S. Texas border in December 1917 tered in a Spanish-speaking colony in stranger to Pentecost. She had experi- and headed for California. “After vis- Wales.24 In Sudbrook they recruited enced Spirit baptism in about 1910 on iting the various Mexican assemblies three members of a Pentecostal family, the mission field in India.14 in the northern part of the state in Richard, Ralph, and Olive Williams, Murcutt cared for Luce, and the January,” Luce wrote, “Sister Murcutt to attend GTBI in San Francisco.25 two developed a “firm friendship,”15 which lasted for nearly a quarter of a century until Murcutt’s death. According to Murcutt, this meeting was instrumental in Luce’s moving to California, where “the Lord laid the needs of the Latin-American peoples very heavily upon her heart.”16 Luce and Murcutt traveled togeth- er to America, and the Lord laid it upon their hearts to study the Spanish language in order to prepare for min- istry to Spanish speakers.17 After min- istering with Luce for several months, Murcutt moved to Long Beach where she had a “pretty bungalow” construct- ed. In 1914, Luce resigned from the Anglican Church Missionary Society Matt Herbison, archivist for Drexel University College of Medicine, supplied and moved to California, taking up this photo taken from a 1904 article in Frank Leslie’s Illustrated Newspaper residence with Murcutt. They would that features Woman’s Medical College of Pennsylvania and includes a live there for the next three years.18 group photo of an “International group of medical students.” Seated (l-r): On June 18, 1915, in California, Italian woman, Southern girl, Chinese woman, Turkish woman. Standing (l-r): Polish woman, South American woman, black girl, and an English Luce and Murcutt both received ordi- woman. Florence J. Murcutt is in the photo, and she is believed to be the nation as missionaries by the newly- “English woman.” formed Assemblies of God.19 In 1916, Luce traveled to Kingsville, Texas, and I retired to Los Angeles, which In 1926, Murcutt helped Luce and became a co-laborer with Henry the Lord seemed clearly to show was to establish a Spanish-language C. Ball, who also served as a mis- to be our headquarters, and where we Pentecostal department as part of sionary to Hispanics. Luce and her have over 60,000 Mexicans in this one Berean Bible Institute in San Diego. team, which included Murcutt, went county alone.”21 By 1920, they were This department was the foundation to Monterrey, Mexico, in September living at 4332 Massachusetts Avenue for what became Latin American Bible of 1917.20 in Long Beach, California.22 Institute, now located in La Puente, While Murcutt was part of a team In 1921 Murcutt and Luce went California. Together they organized led by Luce, Murcutt herself almost to San Francisco to assist Robert J. the school, taught and ministered to certainly had the distinction of being Craig in his newly established Glad the students. Murcutt also helped the first female Pentecostal medi- Tidings Bible Institute (GTBI). They Luce plant Spanish and English con- cal doctor ever to labor among the taught there for a year and ministered gregations in central and southern Mexican Americans and Mexicans in Spanish-speaking churches before California.26

2011 AG HERITAGE 17 Chicago for training at Elbethel. In California, Bonilla lived with Luce, served as her secretary, and was a close companion until Luce’s death in 1955. Because Luce held significant district responsibilities and served as Secretary and Treasurer of the Latin American Bible Institute (LABI), she certainly needed both a secretary and a good friend! Bonilla also was engaged in church planting and was a prolific author. She developed curriculum for LABI, wrote Sunday school cur- riculum for Gospel Publishing House, reported on the progress of the minis- try among Latin Americans in numer- ous articles, and penned other litera- ture. At LABI, Bonilla taught a vari- ety of classes, including: Christian Doctrine, Christian Evidences, Spanish Jovita Bonilla, assisting students at CBI, 1947. Grammar, Apologetics, Personal Evangelism, Bible Introduction, and Late in their ministries, Murcutt and Pentecostal organization founded by . LABI students tes- Luce traveled to Fiji and Australia, and prolific author Cora Harris MacIlravy, tified of her superb teaching and her then returned to take up residence in had developed an international fol- personal qualities of devotion, self- Inglewood, California. F l o r e n c e lowing, largely because of its Elbethel sacrifice, patience, and determina- J. Murcutt died near Inglewood on magazine.28 tion.32 Former student Catalina C. December 13, 1935, from injuries The Elbethel Christian Work Monrada recalled, “Jovita Bonilla resulting from being struck by an auto- ordained Bonilla as an evangelist and taught classes and was a counselor mobile. As a pioneer missionary with teacher on December 23, 1930.29 Alice or Dean of Students. She was a strict the AG, she had served sacrificially Luce commented that Bonilla had person in manner, but helped the stu- among the Mexicans and Mexican received “splendid training there for dents because of her love for them.”33 Americans along the borderlands.27 six years.”30 A decade later, on January Among Bonilla’s other responsibili- She was also Alice Luce’s dedicat- 15, 1940, Jovita Bonilla transferred ties were Dean of Women, Secretary- ed companion and friend for almost her ordination to the Latin American Treasurer of LABI (after Luce’s twenty-five years. District Council of the AG.31 death), and the secretary of the cor- Jovita Bonilla moved to California respondence school Luce had devel- Jovita T. Bonilla in 1930 and joined the missionary oped. (1902–1988) team of Luce and Murcutt. While the In 1945, Bonilla moved from Los Jovita Tomasa Bonilla was born details of Bonilla’s early life have not Angeles, California, to Springfield, to Christian parents in Guadalajara, been documented, it is probable that Missouri, to help Henry C. Ball, Jalisco, Mexico, on March 17, 1902. Luce met Bonilla in Mexico prior to who was by this time the Latin She earned a diploma from the 1924, possibly in Guadalajara, dur- America Field Secretary of the Guadalajara Business School and ing one of the annual Latin American Foreign Missions Department of the later attended the ministry training District conventions. AG. While in Springfield, Bonilla school at Elbethel Christian Work in Luce always was on the lookout also taught “Spanish One” classes Chicago, Illinois, from 1924 through for potential leaders, male or female. at Central Bible Institute (CBI; now 1930. The Elbethel Christian Work, a She probably also steered Bonilla to Central ) from 1945 to

18 AG HERITAGE 2011 rial. Bonilla wrote manuscripts for El Seven years later, on September Compañero (The Companion), which 24, 1937, Bonilla took the same step, received wide distribution among giving up her Mexican citizenship to adolescents and teenagers in Latin become a U.S. citizen. At age thirty- America. For instance, during the first eight, Bonilla’s certificate of citizen- quarter of 1951, the Spanish-speaking ship provided the following descrip- world received over 12,000 copies of tion: single female of dark complex- the curriculum.36 Imagine the impact ion, with black eyes and hair, and on the thousands of Latin American standing five feet two-and-one-half young people as they read those pages inches, and weighing 130 pounds.39 prepared by one of their own! Growing older, Luce laid aside her Another important similarity teaching in the early 1950s. However, between Bonilla and Luce was that she still served as the Secretary and they both gave up citizenship in their Treasurer of LABI. About three years homelands of Mexico and England, after Luce’s death, Bonilla took the respectively, to become citizens of the reins of leadership as Secretary- United States. Luce registered with the Treasurer of LABI, a position Luce British Consulate on October 6, 1921, had held until her death in 1955.40 Jovita Bonilla, faculty member at while ministering in San Francisco.37 It Bonilla stood by Luce’s side as her LABI in California, 1951. was not until January 10, 1930, while companion and spiritual sister through 1948. The 1946 CBI yearbook warmly living in Manhattan Beach, California, victorious and difficult times. Weeks stated, “Her Christ-like attitude in ten- that Luce elected to become a U.S. before Luce’s death, Bonilla made derness and love makes her classes a citizen. At age fifty-six, Luce’s cer- an emotional journey to Forest Lawn joy to all those who receive the ben- tificate of citizenship described her as Memorial Park in Hollywood Hills, efits of her teaching ministry.”34 After being a single female of fair complex- California, where she bought a plot the school year ended in the spring of 1948, Bonilla returned to Los Angeles, were she reentered the LABI family and continued her teaching ministry.35 Luce’s influence in the life of Jovita Bonilla was pervasive and pro- found. Many parallels existed in their two lives and callings. Luce was a prolific writer, publishing books, arti- cles, tracts, and curriculum; Bonilla followed in her footsteps in the min- istry of writing. Part of Luce’s strat- egy was to train others to reach their own people, and Bonilla did the same, as she discipled students at LABI and authored literature that was distributed throughout Latin America. The Foreign Missions Department Students and faculty of LABI, Los Angeles, CA, on commencement day, of the AG established a Spanish- June 7, 1943. Standing in the second row (l-r): unidentified, Jovita T. Bo- language publishing house, La nilla, Alice E. Luce, Simon R. Franco, H. C. Ball, T. Burt Evans, Francisco Casa de Publicaciones Evangélicas and Natividad Nevarez, and unidentified. (Evangelical Publishing House), in 1947. The publishing house invited ion, with gray eyes and hair, standing in the shaded Vale of Peace section to writers to develop a variety of litera- five feet eight inches, and weighing serve as a resting place for her dear ture, including Sunday school mate- 140 pounds.38 friend and mentor.41

2011 AG HERITAGE 19 Student body and instructors outside at LABI, La Puente, California, ca. 1950s. Alice Luce and Jovita Bonilla (2nd row, left of center).

On August 27, 1963, eight years as a gift of love from Bonilla herself. and Jovita Bonilla carried on this after Luce’s death, Bonilla bought a LABI named its chapel after Luce, mentoring ministry, developing lead- plot for herself, adjacent to Luce’s. and another building after Bonilla, in ers until she, too, passed the torch Because she and Luce had a relation- honor of their generosity.46 on to the next generation of Hispanic ship much like that of a mother and For more than 35 years, Jovita mentors. daughter,42 Bonilla felt compelled to Tomasa Bonilla served as Luce’s Dr. Florence Murcutt and Jovita select her place of earthly rest next to secretary, an instructor at LABI, and Bonilla, both mentored by leading that of her dear friend.43 Dean of Women at that institution. Her missiologist and educator Alice E. Bonilla retired from teaching in peers and students alike recognized Luce, helped to lay the foundation for about 1966, and her ministerial sta- her devotion to ministry and her love the growth of the Assemblies of God tus changed from “Instructor” to for them. in Latin America and in the Hispanic “Minister.” She retired from ministry A memorial in the LABI yearbook community in the United States. All in 1973, due to health issues. noted that Bonilla “was known as a three women were immigrants; Luce When Alice Luce had first moved devoted, responsible, meticulous, and and Murcutt were of British extrac- to California, she bought property frugal servant of Christ.”47 She gave tion, while Bonilla was Mexican. Yet in Inglewood, where she was living herself in an unselfish manner to pro- they worked side by side to spread when Bonilla came to stay with her. mote LABI and its purpose of prepar- the gospel, building a strong indige- In 1949, they moved to 1341 Carroll ing the Hispanic leaders for service to nous group of Hispanic believers that, Avenue, Los Angeles, where Luce had their community. In formal and infor- increasingly, is providing leadership a modest home constructed. When mal settings, Bonilla would present for the broader Pentecostal movement. Luce died in 1955, she left all of her “to her students the vast need for God earthly possessions to Bonilla.44 in the lives of the Mexicans, creating After Luce’s passing, Bonilla within each student a greater desire Mikeuel E. Peterson, a 29-year veteran continued to live at the Carroll to be better equipped for his [or her] AG missionary, 48 Avenue address. When Bonilla died future ministry.” earned his D.Miss. at on February 18, 1988, in accordance Bonilla, like Luce, had a deep pas- Asbury Theological with her wishes, her estate was liqui- sion for her people; she was a soul- Seminary. He currently serves dated and the funds were donated to winner, as was her mentor. Personal as president of the 45 LABI. This bequest was an exten- mentoring is one of the most effective Caribbean School of sion of Luce’s love and dedication, methods of leadership development. Theology. through the person of Bonilla, as well Luce was a “mentor-extraordinaire,”

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

20 AG HERITAGE 2011 NOTES “Gospel Seed Sowing in Palestine,” Weekly The periodical began publication in 1914, and a Evangel, November 11, 1916, 4-5, 9. training center later emerged to offer theological 1Victor DeLeon, The Silent Pentecostals (La 13“The London Missionary Home,” Latter Rain and practical ministry experience to students. Habra, CA: the author, 1979), v. Evangel, September 1922, 17. See: Charles E. Jones, A Guide to the Study of the Pentecostal Movement (Metuchen, NJ: 2Mikeuel E. Peterson, “‘Led by the Holy Spirit’: 14 DeLeon, 20. Scarecrow Press, 1983), 558. The Missionary Career, Leadership, Thought, 15 “The London Missionary Home,” 17. 29 and Influence of Alice Eveline Luce,” D.Miss. Jovita Bonilla, letter to J. Roswell Flower, 16 Dissertation, Asbury Theological Seminary, Murcutt, “A Retrospect of the Lord’s December 29, 1939, FPHC. 2009. Leadings,” 7, 9. 30Alice E. Luce, letter to J. Roswell Flower, 17 3“1918 Register of Alumnae,” Woman’s Bulletin “The London Missionary Home,” 17. December 18, 1939, FPHC. of the Woman’s Medical College of Pennsylvania 18Florence J. Murcutt, “A Few Words from 31Jovita Bonilla, ministerial file, FPHC. Medical College of Pennsylvania, section 1, Outgoing Missionaries,” Weekly Evangel, 32Ebenezer (La Puente, CA: LABI, 1952), 2. 19. According to the Faculty Meeting Minutes October 13, 1917, 11. 33Catalina C. Monrada, interview by Mikeuel in April 1907, Florence Josephine Murcutt did 19 Alice E. Luce and Florence J. Murcutt, E. Peterson, June 15, 2003. Monrado graduated not pass her examinations in Obstetrics and ministerial files, FPHC. Surgery, so she did not graduate with the rest of from LABI in 1936. 20 her class (Minutes, 188). By October 1907, she Hispanic educator Luisa Jeter de Walker 34The Cup (Springfield, MO: Central Bible had petitioned to retake those exams and passed, stated that Luce was the first AG missionary Institute), 1946. to Mexico. Luisa Jeter de Walker, Siembra y receiving her medical degree (Minutes, 204). 35 Cosecha: Las Asambleas de Dios de México y During Jovita Bonilla’s tenure in Springfield, 4 1910 United States Census, 2nd Ward, Santa Centroamérica, tomo 1 (Deerfield, FL: Editorial Missouri, her ministerial classification Monica Township, Los Angeles County, Vida, 1990), 17. But subsequent research shows changed from “Evangelist-Teacher” to “Home California, dwelling 404, National Archives that Luce was, in fact, the second, having been Missionary.” When she returned to LABI, it Microfilm Roll 87, 131. preceded by Loreto Garza, who went to Mexico changed to “Teacher” Jovita Bonilla, ministerial 5Stanley H. Frodsham, With Signs Following in February or March of 1917, some six months file, FPHC. (Springfield, MO: Gospel Publishing House, before Luce and her missionary team. Alice 36A. Adele Flower, “Literature for Our Latin 1941), 231. E. Luce, “Open Doors in Mexico,” Weekly Neighbors,” Pentecostal Evangel, January 14, 6Jenny Kidd Gowanlock Trout (1841-1921) was Evangel, November 17, 1917, 12. See: Loreto 1951, 8. the first Canadian woman to earn her medical Garza, ministerial file, Flower Pentecostal 37Alice E. Luce, certificate of registration,His degree at the WMCP. At age 41, Jenny Trout Heritage Center. Britannic Majesty’s Consulate, San Francisco, took an early retirement from her medical 21Alice E. Luce, “Mexican Work in California,” California, October 6, 1921. practice, the Medical and Electro-Therapeutic Weekly Evangel, April 20, 1918, 11. 38Alice E. Luce, certificate of citizenship, Los Institute, in Toronto. In 1908, she and her family 221920 United States Census, Long Beach Angeles, California, January 10, 1930. moved to Hollywood, California, where she Township, Long Beach, Los Angeles County, 39 became friends with Murcutt, because they were Jovita Bonilla, certificate of citizenship, San California, dwelling 9, National Archives Diego, California, September 24, 1937. both medical doctors and Christians. See: Peter Microfilm Roll 104, 303. E. Paul Dembski, “Gowanlock, Jenny Kidd 40Latin American Bible Institute Catalog, 1958- 23 (Trout)” in Dictionary of Canadian Biography, Everett A. Wilson and Ruth Marshall Wilson, 1959, 6. “Alice E. Luce: A Visionary Victorian” in Ramsay Cook, ed., vol. 15 (Toronto: University 41Alice E. Luce, “Application and agreement,” of Toronto, 2005), 427-428. Portraits of a Generation: Early Pentecostal Leaders, James R. Goff, Jr. and Grant Wacker, Forest Lawn Memorial Park, Hollywood Hills, 7 A. A. Boddy, “Jerusalem: Distributing the eds. (Fayetteville: University of Arkansas Press, California, September 21, 1955. Gospels,” Confidence, February 1913, 39-41; 2002), 169. 42Alice Luce was 29 years older than Jovita and “Dr. Florence Murcutt,” Weekly Evangel, 24 Bonilla. October 21, 1916, 13. Florence Murcutt, “Giving to God What is Due,” Pentecostal Evangel, December 9, 43Jovita Bonilla, “Application and agreement,” 8 Frodsham, 231-232. 1922, 7. Forest Lawn Memorial Park, Hollywood Hills, 9 Florence J. Murcutt, “A Sign to Them that 25Everett A. Wilson and Ruth Marshall Wilson, California, August 27, 1963. Believe Not,” Pentecostal Evangel, November 170. 44Alice E. Luce, last will and testament, May 27, 1926, 3. 26Everett A. Wilson and Darlene Little, eds., 9, 1955, FPHC. 10 Florence J. Murcutt, “A Retrospect of the Glad Tidings Bible Institute, Bethany Bible 45Jovita Bonilla, last will and testament, Los Lord’s Leadings,” Pentecostal Evangel, January College: A Narrative and Pictorial History Angeles, California, January 15, 1986, 2. 30, 1932, 7, 9; 1910 United States Census, 2nd (Scotts Valley, CA: Bethany College, 1994), 58. 46“In memory of Jovita Bonilla:[1902]-1988,” Ward, Santa Monica Township, Los Angeles 27 Ebenezer (La Puente, CA: Latin American Bible County, California, dwelling 404, National Stanley Frodsham, “With the Lord,” Institute), 1989, 3. Archives Microfilm Roll 87, 131. Pentecostal Evangel, January 4, 1936, 7. 28 47Ibid. 11Murcutt, “A Retrospect of the Lord’s For Elbethel Christian Work’s tenets of Leadings,” 7, 9. faith, see: Elbethel, July-Sept., 1971, 60. Cora 48The Cup (Springfield, MO: Central Bible Harris MacIlravy founded Elbethel in 1912 as 12 Institute), 1947, 28. Boddy, 39-41; and Florence J. Murcutt, a “society for the deepening of spiritual life.”

2011 AG HERITAGE 21

Dionissy and Olga Zaplishny: American Slavic Apostles to the Bulgarians

By Svetlana Renee Papazov

Much has been written about the prominent “apostle practice that varied from the norm of other churches. These to the Slavs,”1 Ivan Voronaev, while not much is known Spirit-filled believers based their actions on the in about the European missionary work of Dionissy and Olga Joel 2:28: “Your sons and your daughters shall prophesy.”3 Zaplishny. Yet the Zaplishnys have an impressive legacy, The preacher, Olga Zaplishny, lived a life that was and their ministry endeavors were entwined with Voronaev’s Spirit-breathed, on several occasions. Growing up in Bulgaria, I often church-forming, heard my family and other believers lovingly mention the culture-altering, Olga Zaplishny’s life Zaplishnys, who played a foundational role in establishing and generation- the Pentecostal movement in my native land. This article is impacting.4 Her had a suspense-book a tribute to their faithful legacy. devotion to God storyline that could began in her early rival the plots of many A Woman Preacher Plays a childhood. Olga novelists. Major Role in the Pentecostal was born on May Renewal Among the Slavs 31, 1887, in the seaport city of In my vision, I saw a man with fair complexion, but Bourgas (also spelled Burgas), Bulgaria, to the wealthy fam- handsome, with a laurel crown resting on his head. I ily of Stefan and Marta Popov. Her family had deep roots in knew that the laurel crown was a sign of a short life. Yet, the Orthodox faith,5 and was revered by many, because of in my inner being, I was convinced that he was the one I the sacrificial life that Olga’s grandfather, George Stoyanov, would meet and marry someday… I was surprised beyond lived as a renowned Orthodox priest and a martyr.6 description when I got off the train and ready to preach, Although Olga had heard of God because of her upbring- scanning the crowd for the person that was sent to greet ing, she was unfamiliar with the salvation message. One the guest speaker: My welcoming committee comprised of day, at the age of nine,7 as she was headed to the beach, one eligible, young bachelor pastor, with fair complexion Olga’s plans were interrupted, which yielded an eternal and handsome — the face from my vision had become a consequence. She was attracted by the sound of children’s reality!2 — Olga Popova Zaplishny singing coming from a two-story house. The young girl’s curiosity led her inside. In the sovereign plan of God, she Olga Zaplishny’s life had a suspense-book storyline that “stumbled upon” the Congregational church in Bourgas could rival the plots of many novelists. But more impor- where a pastor was holding a children’s meeting. Olga sat tantly, her life left a legacy that truly counts — one that in the back and for the first time heard the gospel clearly added to the impact prominent women had on shaping the explained to her. Weeping, she accepted Christ as her per- Pentecostal movement throughout the last couple of centu- sonal Savior. Consequently, she brought her two sisters and ries. mother to the Lord, although her father was greatly opposed Pentecostalism, by the middle of the twentieth cen- to this new-found religion.8 tury, had more women preachers than any other branch of Olga grew up to be an attractive, well-known young Christianity. Allowing women to preach was a Pentecostal woman in the Bourgas society.9 She went to a private

2011 AG HERITAGE 23 was not fully convinced of the real- ity of the experience until his own daughter began to speak in unknown languages while attending a service at Glad Tidings Tabernacle, the large Assemblies of God (AG) congregation in New York City. Voronaev began to seek and received the Pentecostal gift himself; he left the to establish the first Russian Pentecostal church in New York City.22 Olga Zaplishny’s ministry bears a resemblance to the work of Phoebe Palmer — one of the most influential personalities in American church his- tory. In 1839 Palmer started Tuesday evening meetings at her home, where she created the terminology, and encouraged people to accept sanctifi- Olga Kalkanjieva with her first husband, Peter, 1911. cation by faith as a crisis event dur- ing which God would instantaneously American school in Samokov, for Christian Workers, an evangeli- send fire from and burn out Bulgaria, and then continued her col- cal institution in Gramercy Park, New their sin.23 Almost a century later, lege education at Robert College York City. She also visited Bethel Olga started home meetings with the in Constantinople (now Istanbul), Bible Training School, an independent purpose of stirring hunger for God, Turkey. After college, she mar- Pentecostal school in Newark, New and for believers to experience the ried and went to study pharmacy in Jersey.15 baptizing fire of the Holy Spirit. Switzerland.10 Her husband, Peter Olga heard the Pentecostal mes- Kalkandjiev, died during World War sage for the first time at Bethel. A The Tale of Two I as a paramedic in the army, leav- veteran missionary to China, W. W. Dreams ing her with a young daughter.11 Olga Simpson, laid hands on her, and she In 1919 Olga began to desire the felt that even though she had lost her was filled with the Holy Spirit with warmth of family life again. She husband, God was setting her free to the evidence of speaking in tongues.16 started praying for God’s guidance in pursue her calling to spread the gos- Olga then returned to New York City choosing a husband, and God gave her pel. Knowing that her in-laws would and immediately started witnessing, a literal vision of her future spouse. At object to her leaving the country, Olga conducting house prayer meetings the same time a bachelor in Stamford, secretly boarded a ship and sailed to among the Slavic people.17 Full of the Connecticut, also was seeking the America.12 The young widow was Holy Spirit, this young female preach- Lord for a wife, and God showed him fluent in English, Bulgarian, Turkish, er18 helped pioneer two Pentecostal the face of the woman he would marry. French, Greek, and Russian.13 God churches in New York City — one That young bachelor was Dionissy uniquely had begun to prepare Olga Russian and one Ukrainian.19 Zaplishny.24 for the missionary task ahead. While in New York City, friends Zaplishny, a native of Ukraine, Olga and her daughter Vasilka introduced Olga to the family of Ivan was born in Pogachovka, near Kiev, arrived in the United States in 1914. Voronaev — a Baptist pastor. It is on October 3, 1888. From early child- Olga found herself in a new coun- reported that she would often spend hood, Dionissy felt drawn to serve try with very few friends and very hours, well into the night,20 discussing God, and with boyish curiosity fol- little money.14 She desired to attend with Voronaev the topic of the baptism lowed the rituals performed by the vil- a Bible school. Following the recom- in the Holy Spirit.21 These discussions lage Orthodox priest.25 He immigrated mendation of friends, she attended aided Voronaev’s understanding of to the United States in 1914. An avid A. F. Schauffler’s Training School the tongues-attested baptism, but he student of the Bible, Dionissy enrolled

24 AG HERITAGE 2011 in a Baptist Bible school.26 At first he was unsympathetic to those speaking in tongues, but not long after he heard the Pentecostal message, he was bap- tized with the Spirit. In 1918 Dionissy established a Pentecostal church in Stamford, Connecticut.27 At this church, two God-inspired dreams would become a reality — Olga’s and Dionissy’s. Some of Zaplishny’s congregants had heard of the Bulgarian woman preach- er working among the Slavs in New York City. They urged him to have her preach at his church.28 In 1920 Olga received an invitation to speak at his church in Stamford, Connecticut.29 Zaplishny went to meet her at the train The Zaplishny family, 1934. (L-r): Mary, Joseph, John, Olga, Dionissy, and station. As she came off the train, both Martha. recognized each other from the visions God had given them. ic message calling him to return to his received appointment as an AG mis- Shortly after meeting they mar- motherland, Russia.32 In response to sionary.33 In a subsequent contact, ried at Glad Tidings Tabernacle where the activity of the Holy Spirit drawing through a letter to J. Roswell Flower Pastor Robert Brown officiated. At believers to the mission field, several dated June 22, 1920, Voronaev out- their wedding reception a prophecy families committed to journey as mis- lined his strategy to return to Russia came forth that the Lord had pre- sionaries to Russia: Ivan Voronaev, and said that he was not leaving alone, pared a missionary work for them in Dionissy Zaplishny, V. R. Koltovich, but with his family and “some broth- Manchuria.30 A few months earlier, in V. Klikibik and N. Kardanov. ers.”34 Three months later, on July 13, 1919,31 at a cottage prayer meeting, Voronaev contacted the Foreign 1920, the group sailed on the steam- Voronaev also had received a - Missions Department of the AG and ship Madonna.35 The missionaries were detained in Constantinople, lack- ing correct travel documents to enter Russia. One of Zaplishny’s daugh- ters later recalled that, while waiting in Turkey, “the Lord clearly spoke to them” and directed the family to go to Bulgaria instead of Manchuria. They obeyed and made their way to Bourgas, Bulgaria.36

Pentecost Arrives in Bulgaria At the time the Zaplishnys arrived in Bulgaria, the Pentecostal mes- sage had not yet reached the south- eastern parts of the European conti- nent.37 Immediately upon arrival, the The home of Maria Nikoloff Ikomopisov (sister of Olga) where the Pente- Zaplishnys began witnessing to their costal movement began in Bulgaria. Pictured are: Maria, grandson Paul family and friends, telling them about Nikoloff, and Maria’s husband, Georgi. the baptism in the Holy Spirit. People

2011 AG HERITAGE 25 began converting to the Pentecostal ings with Russians who had fled the that Voronaev could not continue the faith and desiring the Pentecostal gift.38 Bolshevik Revolution. Voronaev trip to Russia, invited his missionary The Congregational church in Bourgas also encountered some Sabbatarian friends to enter Bulgaria and to try to warmly accepted the American Slavs Pentecostals who practiced footwash- enter Russia from there.47 Voronaev and allowed Dionissy Zaplishny to ing at the observance of the Lord’s accepted, and his family, accompanied preach his first Pentecostal Supper. Voronaev liked the practice by Koltovich, joined the Zaplishnys from the Congregational church’s and brought it to Bulgaria and then to in the Pentecostal missionary work, .39 Thus, shortly after the Russia. That practice became a promi- together evangelizing additional cities Zaplishnys’ coming, a nucleus of nent identity marker in certain Eastern in Bulgaria.48 Pentecostal believers began to form in European Pentecostal denominations. Voronaev’s family remained in Bourgas.40 The Union of Evangelical Pentecostal Bulgaria for approximately seven The Zaplishnys rented a home in Churches [the Bulgarian Assemblies months, when finally they received Bourgas which became the meeting proper visas to enter Russia. During place of the first Pentecostal church their stay in Bulgaria, Ivan Voronaev in Bulgaria. Later, that church became actively worked in spreading the one of the largest Pentecostal churches Pentecostal message, convincing his in the country, and many prominent listeners that Spirit baptism, accom- Pentecostal leaders came from the panied by speaking in tongues, is for ranks of its congregation. today.49 His work was especially fruit- Dionissy and Olga Zaplishny ful in the interior of the country.50 worked relentlessly to strengthen the Voronaev was the only person in church. This humble couple did not the group who held credentials with want any praise to go to them. Olga the U.S. AG. Because he held creden- often said that all the praise belonged tials and received support from U.S. to God,41 and they would not deter churches, he sent regular reports to people from focusing their gratitude the AG Division of Foreign Missions. on the Giver of all good things. In numerous letters published in the The couple relied entirely on the Pentecostal Evangel, Voronaev report- empowering work of the Holy Spirit ed success in cities across Bulgaria. and gave exclusive glory to Him, He observed that many of the new as the Pentecostal faith went forth. Pentecostals came from the ranks of Olga, known for her spiritual disci- the local Protestant churches.51 pline, fasted four days each week. She Curiously, Voronaev’s correspon- always fasted on Wednesday, starting dence did not mention the role of his in 1914 until her death at the age of hosts, the Zaplishnys, in spreading the 94.42 The small salary the church was Pentecostal message in Bulgaria.52 One able to pay the Zaplishnys went first to Dionissy Zaplishny, circa 1930. can assume that Voronaev needed an cover , then feed the family, and interpreter to preach the gospel, as the the rest was donated to the poor and of God] does not observe footwash- Russian language is not freely under- the disadvantaged.43 ing, while the various Church of God stood by the Bulgarians, although both groups (Church of God [Cleveland, are Slavic languages. Olga Zaplishny, Voronaev and Zaplishny TN], Church of God of Prophecy, the native, and Dionissy Zaplishny, flu- — Two Partners, One United Churches of God, etc.) do ent in Bulgarian,53 most likely helped Pentecostal Outreach observe the practice.45 Voronaev with the language, culture Meanwhile the Voronaev fam- Voronaev let Zaplishny know and relational connections. ily continued to encounter visa dif- that his family continued to experi- Voronaev’s initial evangelization ficulties in Turkey. They remained ence difficulties with the Turkish efforts were done in conjunction with in Constantinople for approxi- authorities, because of his preach- the Zaplishnys, yet he never refers to mately three months.44 While there, ing of the gospel and their lack of them. In his letters, Voronaev cites Ivan Voronaev began prayer meet- proper visas.46 Zaplishny, concerned several cities that he had evangelized,

26 AG HERITAGE 2011 he realized that he was near death. He suggested that he would no longer be a threat if they threw him out of the country. The ruffians, not wanting to be responsible for Dionissy’s death, agreed and took him over the border and left him in Yugoslavia.60

Dionissy did not use his American cit- izenship to seek favors or retribution.61 The severe torture experienced by this young missionary affected his health for the rest of his life.62 Broken in body and saddened, the whole family left Bulgaria and returned to Stamford, Connecticut.63 The newly-founded Pentecostal church Dionissy and Olga Zaplishny (seated in the middle) with their first Pente- in Bourgas lost its pastor and the bur- costal converts in Bourgas, Bulgaria, 1920. geoning Bulgarian Pentecostal move- ment its leader. Yet the Pentecostal such as Sliven, Bourgas, Plovdiv, to minister in Olga’s native land and message continued to go forth, and Stara Zagora, and Kazanlak, and also welcomed their first child, John, many budding churches in small vil- 58 states that over thirty people were bap- born in 1920. In September 1923, lages and cities continued to mature in tized with the Holy Spirit in Bourgas. political unrest broke out, and the the faith.64 Zaplishny, as the pioneering pastor months to follow brought persecution of the Pentecostal church in Bourgas, in Bulgaria.59 After four years of mis- The Zaplishnys’ was probably present and active at that sionary work, Dionissy was detained Influence on Slavs in event, even though Voronaev did not and tortured while in a remote village Europe and America 54 mention him. in the Balkan Mountains. His daughter, The year 1924 was not entirely Whatever the reason for silence, Martha, who spent her life researching grievous for the Zaplishny family. one fact remains clear — the the family’s legacy, recounted the fol- Shortly after their October return to Pentecostal message had reached lowing oral history: the U.S., Dionissy and Olga welcomed Bulgaria through the dedicated work their second child, Mary. Immediately of the Zaplishnys and Voronaev and Dionissy’s fanatical captors, under upon his return, Dionissy resumed his had found fertile soil in the hearts the influence of the local Orthodox ministry as an evangelist among the of the natives. On August, 21, 1921, Church, demanded that he stop Slavs in America, despite still being Voronaev received the long-awaited propagating what they deemed physically weak.65 The young pas- 55 visa and departed for Russia. The two to be a cult. His twelve captors, tor traveled extensively throughout co-laborers, Zaplishny and Voronaev, who for some reason tried to the United States, even as he prayed parted ways never to meet again on impersonate the twelve apostles, for the door to Bulgaria to reopen.66 56 this side of heaven. Voronaev went gave him an ultimatum — cease Slavic-American Pentecostal leader on to organize over 350 Pentecostal preaching the “Pentecostal ” Fred Smolchuck recalled, “Zaplishny churches in Ukraine and Russia, and he would be free to go. They had a charisma that attracted people until Soviet authorities arrested him starved him, beat him daily with and inspired them to serve the Lord. in 1930 and sent him to Siberia. He sandbags and also doused him with Congregations were eager to hear never returned from there, ultimately cold water so that he would not what he had to say. He was very inter- becoming a martyr for the cause of the bear the evidence of the beatings. esting and the anointing of the Holy 57 gospel. Dionissy refused to give up his Spirit upon his ministry was quite The Zaplishnys continued their call call to preach. After seven days, apparent.”67

2011 AG HERITAGE 27 Zaplishny became an ordained pas- Bulgaria at that crucial period when her daughters, Martha Jackson (South tor with the AG on February 28, 1926.68 the Union of Evangelical Pentecostal Attleboro, Massachusetts) and Mary Zaplishny, highly regarded among his Churches was being established. Waltke (Wallkill, New York). Olga peers, was elected in 1927 to serve as Zaplishny helped to strengthen the spent much of her time during those the chairman of the Pentecostal Union Union and again took the pastor- years passing out tracts, witnessing, of the Assemblies of God (an inter- ate of the Pentecostal church in fasting, and praying. Olga Zaplishny denominational Slavic organization Bourgas, together with Nikoloff’s passed away on January 10, 1982, at of about 22 churches which, despite brother, Veselin.73 Dionissy and Olga the age of 94.79 its name, was not officially a part of the AG). In that role, he encouraged Conclusion Slavic Pentecostals to form their own Dionissy and Olga Zaplishny ethnic congregations in order to better “Zaplishny had deserve the Church’s deepest grati- minister to fellow Slavs in their native a charisma that tude, for they plowed the missionary tongues. In his history of Slavic- attracted people and field in Bulgaria, seeking to bring American Pentecostalism, Smolchuck inspired them to serve God’s Kingdom and His Spirit’s wrote, “Dionissy Zaplishny’s faith- empowerment to all believers. The fulness and enthusiasm to preach the the Lord.” sacrificial work of the Zaplishnys has Gospel to the Slavic people in North – Fred Smolchuck been etched into the Pentecostal fab- America shall not be forgotten.”69 ric of the Slavic church, in Bulgaria, During that period, two more children America and beyond. Their legacy were added to the Zaplishny’s house- demonstrates how God can work hold — Martha in 1926, and Joseph in Zaplishny often traveled throughout through consecrated lives to reach 1929. the country, evangelizing and encour- people at home and abroad. Early in 1930, while actively aging believers.74 Olga, a deaconess serving the Pentecostal Union of the in the Bourgas church, ministered to Assemblies of God, Zaplishny felt led women,75 hosted visiting pastors and Svetlana Renee 70 Papazov is enrolled of the Holy Spirit to return to Bulgaria. believers at her home, and filled in for in the D.Min. Zaplishny, now credentialed as an AG her husband when he went evangeliz- program at AGTS minister, set out with his family on an ing.76 and is executive overseas trip to continue the pioneer- Zaplishny poured his heart into pastor at Patuxent River Assembly ing work they had started ten years pioneering and strengthening the of God, California, earlier. Unfortunately, since they had Pentecostal movement among Slavs Maryland. Her left in 1924, the Bulgarian Pentecostal on two continents. The Pentecostal father, Tenio Tanev, served on the movement experienced division, fire spread swiftly in Bulgaria and, executive presbytery of the Union of Evangelical Pentecostal Churches including over doctrine. by 1935, there were at least 5,000 [the Bulgarian Assemblies of God], 77 Olga’s nephew, Nicholas Nikoloff, Pentecostal believers in the country. pastored several churches and in set out to stabilize, organize, and offi- But ministry in Bulgaria had its price.78 his retirement became a church cially register the Pentecostal church in Dionissy began to feel tired and had to planter among the gypsies in Bulgaria, pioneering 27 churches Bulgaria. In 1928, Nikoloff became the preach while sitting down. Ultimately, among them. Her husband’s first general superintendant of the offi- he was confined to his bed with a late grandfather, Angel Dinov, was cially registered Union of Evangelical form of Hodgkin’s disease. He passed the general superintendent of the Pentecostal Churches. Nikoloff left away at his home at the age of 46, Union of Evangelical Pentecostal Churches for 30 years. Bulgaria in 1931 to continue his edu- on January 12, 1935. Olga Zaplishny cation in the United States,71 and Paul stayed in Bulgaria to strengthen the NOTES Rahneff succeeded him as the next church. She was given permission to general superintendant.72 Nikoloff leave Bulgaria, just four months before and Rahneff ministered not only in another wave of religious persecution 1Vinson Synan, An Eyewitness Remembers Bulgaria, but also significantly con- by the communists. She arrived in the the Century of the Holy Spirit (Grand Rapids: tributed to the American AG. United States on Christmas Eve 1947 Chosen, 2010), 180. For the most complete God called Zaplishny back to and spent the next 34 years living with English-language account of Voronaev’s life, see: Dony K. Donev, “Ivan Voronaev: Slavic

28 AG HERITAGE 2011 Pentecostal Pioneer and Martyr,” Assemblies 139. (chast 3),” Blagovestitel, 2008, 31. of God Heritage 30 (2010): 50-57, 69-70. This 23Ibid., 32. 53Smolchuck, 20. article relies primarily upon oral history and 24 54 secondary accounts of the Zaplishnys’ ministry. Jackson, “Detailed Historical Postscript,” 2. Jackson, telephone interview, March 2010. It is possible that sources located in Bulgaria 25Sabev, Parvata Evangelska Petdesiatna Descendants of the Zaplishnys rightly question would yield additional valuable information. Zarkva v Burgas, 8. why Voronaev did not mention Dionissy and Olga in his correspondence, since most other 2 26 Martha Zaplishny Jackson, telephone Smolchuck, 19. available sources point to the Zaplishnys’ active interview, March 2010. 27Waltke letter. involvement in the missionary work during 3 Vinson Synan, The Holiness-Pentecostal 28Jackson, “Detailed Historical Postscript,” 2. that period. Tradition: Charismatic Movements in the 55 29Smolchuck, 19. Dony K. Donev, “Pisma ot Bulgaria: Twentieth Century (Grand Rapids: Eerdmans, Korespondenziata na Ivan E. Voronaev 30Jackson, “Detailed Historical Postscript,” 2. 1997), 190. (obzor),” Blagovestitel, broi 2, 2009, 34. 4 31Donev, “Ivan Voronaev,” 52-53. Todor Sabev, Parvata Evangelska Petdesiatna 56Sabev, 77 Godini, 4. 32 Zarkva v Burgas: Bez Krast Niama Korona Smolchuck, 4. 57 (Burgas: Duhoven Savet pri EPZ, 1999), 9. Smolchuck, 4. 33Donev, “Ivan Voronaev,” 53. This history of First Evangelical Pentecostal 58Jackson, “Detailed Historical Postscript,” 3. 34John E. Varonaeff, letter to J. Roswell Flower, Church in Bourgas and the broader Pentecostal 59Waltke letter. movement in Bulgaria was written by a June 22, 1920. FPHC. 60Martha Zaplishny Jackson, telephone of the church. 35Reports differ on the date of departure. A interview, December 2010. Brief accounts of 5 1939 chronology of Voronaev’s life dates the Martha C. Zaplishny Jackson, “Detailed the torture are also found in: Smolchuck, 20; departure on July 13. See Voronaev, missionary Historical Postscript,” typewritten, n.d., 1. and Sabev, 77 Godini, 4. file, FPHC. Martha Jackson reported a July 17 FPHC. 61 departure. See Jackson, “Detailed Historical Sabev, Parvata Evangelska Petdesiatna 6Sabev, Parvata Evangelska Petdesiatna Postscript,” 2. Zarkva v Burgas, 14. Zarkva v Burgas, 8. 36 62Jackson, telephone interview, March 2010. 7 Smolchuck, 20; Waltke letter. “Pioneer of Bulgarian Churches with Christ,” Olga told her children that Dionissy Zaplishny 37Ibid. Pentecostal Evangel, March 28, 1982, 24. never completely recovered from being tortured. 8 38Smolchuck, 20. Jackson, “Detailed Historical Postscript,” 1. 63Waltke letter. 9 39Sabev, Parvata Evangelska Petdesiatna Sabev, Parvata Evangelska Petdesiatna 64Sabev, Parvata Evangelska Petdesiatna Zarkva v Burgas, 11. Zarkva v Burgas, 8. Zarkva v Burgas, 14-15. 10 40Jackson, “Detailed Historical Postscript,” 2. Jackson, “Detailed Historical Postscript,” 1. 65Smolchuck, 20. 11 41Jackson, telephone interview, March 2010. Daughter Mary Zaplishny Waltke’s letter to 66Waltke letter. Fred Smolchuck, October 31, 1988, FPHC. 42Ibid. 67Smolchuck, 20. 12Jackson, “Detailed Historical Postscript,” 1. 43Sabev, Parvata Evangelska Petdesiatna 68Dionissy Zaplishny, ordination certificate, 13 Zarkva v Burgas, 11. Sabev, Parvata Evangelska Petdesiatna February 28, 1926. Zarkva v Burgas, 8. 44Donev, “Ivan Voronaev,” 53. 69Smolchuck, 20. 14Fred Smolchuck, From Azusa Street to the 45Ibid. 70Ibid., 20 -21. USSR: A Brief History of Pentecost Among 46Sabev, Parvata Evangelska Petdesiatna Slavic Immigrants 1900-1991 (Arcadia, CA: 71Jackson, “Detailed Historical Postscript,” 3. Zarkva v Burgas, 12. Sabev uses the former North American Slavic Pentecostal Fellowship, 72 Bulgarian Pentecostal Union General Dimitar Mitev, “Zavetat na Predzite – 1992), 19. Superintendant Ivan Zarev’s work: Istoria na Istoricheski Pouki za Badeshteto,” Blagovestitel, 15Waltke letter. EPZ v Bulgaria 1920-1989. 1993. broi 3, 2008, 14. 73 16Jackson, “Detailed Historical Postscript,” 2. 47Jackson, “Detailed Historical Postscript,” 3. Sabev, Parvata Evangelska Petdesiatna Zarkva v Burgas, 24. 17Smolchuck, 19. 48Donev, “Ivan Voronaev,” 53. 74Jackson, “Detailed Historical Postscript,” 3. 18Todor Sabev, 77 Godini. Kalnove i Rastej na 49Sabev, Parvata Evangelska Petdesiatna 75 Petdesiatnoto Dvijeni (Burgas: EPZ, 1997), 3. Zarkva v Burgas, 12. Sabev, Parvata Evangelska Petdesiatna This is a small pamphlet about the beginning Zarkva v Burgas, 24. 50Sabev, 77 Godini, 4. of Pentecostalism in Bourgas. 76Jackson, “Detailed Historical Postscript,” 3. 51For Voronaev’s revival reports from Bulgaria, 19“Pioneer of Bulgarian Churches with Christ,” 77 see: Pentecostal Evangel, March 5, 1921, Smolchuck, 4. Pentecostal Evangel, March 28, 1982, 24. 12; Pentecostal Evangel, April 16, 1921, 78Ibid., 20. 20Jackson, “Detailed Historical Postscript,” 2. 13; Pentecostal Evangel, May 14, 1921, 12; 79Jackson, “Detailed Historical Postscript,” 3-4; 21 Smolchuck, 19. Pentecostal Evangel, June 11, 1921, 13; Latter “Pioneer of Bulgarian Churches with Christ,” Rain Evangel, July 1921, 15. 22Synan, The Holiness-Pentecostal Tradition, Pentecostal Evangel, March 28, 1982, 24. 52Dony K. Donev, “Pisma ot Bulgaria 1920

2011 AG HERITAGE 29

Nile Mother: Lillian Trasher and Egypt’s Orphans

By Beth Baron

I was a young, happy girl [in 1910] of not quite 23, full of dreams of all the wonderful things I was sure life held for me. The most important of all was the 12 children I was hoping for. I wonder what I would have felt like had the curtain been lifted for just a few minutes and I could have seen myself this morning, 50 years later! Here I am — a tired, old gray-headed woman, looking out my window and seeing not 12 children but 1,200! — Lillian Trasher, January 4, 19601

One hundred years ago, in 1911, Lillian Hunt Trasher Lillian a hunger for religion during the Christmas season in started what would become the largest orphanage in Egypt. 1896.6 Trasher, a single Christian woman, successfully navigated Biographer Beth Prim Howell recounted a story Lillian complex cultural and social currents in this largely-Muslim told about an experience as a nine-year-old. One day Lillian country, and her Assiout Orphanage survived political tur- was walking home from school when she knelt before an moil and war. Although she did not have children of her old log, as if it were an altar, and cried out loud, “I want to own, she became known as the “Nile Mother,” raising thou- be your little girl.” She later said that she prayed alone for sands of orphans in the home. some time in the piney woods and finally declared boldly, Trasher is probably the most recognized missionary in “Lord, if ever I can do anything for You, just let me know the Assemblies of God. Her supporters followed her story and — and — I’ll do it!”7 through her letters to Pentecostal periodicals, features in During her teenage years, Lillian grew into an attractive magazines, biographies, and a movie (“The Nile Mother”).2 young woman and also developed a remarkable artistic tal- These works frame her life and the success of her mission ent. At age 16, Lillian and her family moved to Asheville, as an affirmation of the Christian faith.3 Trasher support- . One day, while at a train station on her way ers in the West may be less familiar with her interaction to visit the Masons in her hometown, she met Mattie Perry — with Egyptian political and social elites and her impact on a Pentecostal woman who had started the Elhanan Training Egyptian society. This article provides a brief overview of Institute and Orphanage in Marion, North Carolina. Perry’s Trasher’s childhood and call to the mission field, as well venture was not supported by a denomination, but operated as a more thorough examination of her life and work in the on faith that God would provide for needs as they arose. The context of colonial and postcolonial Egypt. course of Lillian’s life changed because of her encounter with Perry. Lillian had intended to apply for a position in Childhood, Conversion and Call the art department at a newspaper in Atlanta, but instead Lillian Trasher was born on September 27, 1887, in joined the staff at Perry’s orphanage, where she learned to Jacksonville, Florida.4 Her father was manager of an asphalt feed and clothe infants and children as well as run a mission paving company, and her mother was educated at Vassar on faith-based lines.8 College.5 Lillian spent much of her childhood in Brunswick, Lillian took a break from the orphanage, studying for Georgia, where neighbors Ed and Anna Mason awakened in one year at God’s Bible School, a Holiness institution in

2011 AG HERITAGE 31 Cincinnati, Ohio. She also was active in ministry in a Church of God con- gregation in Dahlonega, Georgia, and then traveled as an evangelist. Back at the orphanage with Perry, Lillian felt called to serve as a mis- sionary to . She was engaged to marry a handsome young minister, Tom Jordan, but he did not share her call to the mission field. She tearfully broke off her engagement and accept- ed the invitation of a Pentecostal couple, G. S. Brelsford and his wife, to join them in Egypt. Hearing that she did not have the financial back- ing of a mission board, Lillian’s own family initially opposed her plans.9 Undeterred, Lillian solicited funds and Lillian Trasher (left) with her sister, Jennie Benton, on board the S. S. Berlin went out in 1910 accompanied by her as they are leaving for Egypt in 1910. sister Jennie to the Nile town of other foreign missionary projects, sidered by Presbyterians to be in need in southern Egypt. and when other missionaries were of reform and receptive to Protestant expelled or prevented from returning “conversion.” Indeed, a number of Arrival in Egypt at critical moments, Lillian enjoyed a prominent Coptic families in Asyut, Within months of her arrival, special status. most notably the Wissas and Khayatts, Lillian went to pray for a dying young became Protestants. mother. She returned to the Pentecostal Presbyterians The Presbyterians enjoyed board mission home with the dead woman’s Prepare the Field support and established self-sustain- baby, but her hosts soon lost patience Pentecostal evangelists in ing and money-making operations with the infant’s crying. Rather than Egypt followed in the footsteps of such as schools and hospitals. The give the baby back to its family, which Presbyterians, who arrived in Egypt in Pentecostals, by contrast, came out did not have the means to feed it, she 1854 and established a base in Asyut “on faith,” hoping to raise money from kept the child. Unfettered by a board local supporters and those back home; bureaucracy, Lillian rented a home they focused on preaching, prayer, and started an orphanage. She believed and proselytizing through distributing that God would provide. Lillian Trasher’s Bibles, Arabic periodicals, and gospel The Assiout Orphanage, which later orphanage became literature. became affiliated with the Assemblies the centerpiece of The better-educated Presbyterians of God Division of Foreign Missions, Pentecostal missions were elitist and sought out con- grew into a village that held at its in Egypt, producing verts from the wealthier classes; the peak 1,400 children and widows and Pentecostals were populists who spent contained its own schools, church, many of its converts, more time with the poor. The groups clinic, bakery, dairy, dormitories, and preachers, and had very different notions of conver- swimming pool. During its first fifty leaders. sion: Presbyterians focused on learn- years, roughly eight thousand orphans ing and indoctrination; Pentecostals passed through its doors.10 stressed a religious experience that Lillian Trasher’s orphanage included “baptism in the Holy Spirit” became the centerpiece of Pentecostal early on.11 The fourth largest city in and speaking in tongues. The Christian missions in Egypt, producing many of Egypt, Asyut was the capital of Upper sects also had different notions of gen- its converts, preachers, and leaders. It Egypt and a stronghold of Eastern der roles in church and society: the surpassed in size and longevity most Orthodox Christians, who were con- Presbyterians came out as couples in

32 AG HERITAGE 2011 the early days; wives often taught or lack of space who might be taught and rial dissent. All the Pentecostals, with directed Bible women; single women led to Christ,” Lillian wrote in 1913.15 the exception of Lillian, evacuated mainly taught. The Pentecostals came By the next year she had fifty children Egypt, leaving the nine or ten stations out as couples or as singles, but mis- under her care. An unnamed Turkish they had built in the hands of “native sionary wives and single women could woman taught rug making, and Sarah workers.”16 Lillian stayed on with her preach should God choose to “use” Smith, a missionary from Indianapolis, staff, which included Shaker Gadallah them in this way. gave Lillian a hand. and two other Egyptian women. Lillian Trasher chose the most With space tight, Lillian decided to Feeding the children in the midst of marginal of people for her ministry: move the home out of the city in 1915. a spike in prices that multiplied costs orphaned, abandoned, and handi- She built across the river in Abnub on challenged their resourcefulness. capped children, who lacked family After the May wheat harvest when in a society that considered the fam- peasants had money, Lillian rode out ily its basis and saw family lineage to villages on a donkey, soliciting as critical to creating and sustaining funds and food and staying in police social and political bonds. This helped stations along the way.17 She gained insure Lillian’s success even when the peasants’ trust along with dona- Presbyterians and other missionaries tions of food and cash.18 That some in Egypt began to withdraw. had something left over to give to the orphans reflects their willingness Winning Local Support to share with the poorest of the poor. and Averting Attacks Lillian’s meanderings in the Egyptian When Lillian Trasher arrived in countryside made her a familiar figure Upper Egypt, preachers were plentiful, to village mayors, who later wrote to but no orphanages existed in Asyut or ask her to take in their widows and its environs. She resolved to start one. orphans. Children initially did not come flock- The orphanage doubled its num- ing to the Malja’ al-Aytam al-Khayri bers during the war from roughly fifty bi-Asyut (shortened in English to the to one hundred children. To accom- Assiout Orphanage). “Then we took in modate the new residents, rooms were Lillian Trasher upon her arrival in a few children, but at first it was very Egypt, 1910. added in a process that became a pat- hard to get them.”12 Egyptians sus- tern for the home. Once the children pected that Lillian planned to take the a half acre. With a base on the east side got older, they participated in the orphans as slaves to America. Given of the river, the orphanage had room to brick-making and laying process. At Asyut’s historical role as a major grow. At the same time, the orphans, the end of the war an influenza epi- depot in the slave trade, which ended whose status was often ambiguous, demic added further to the numbers. only in 1877, as well as the American were removed from the center of town “We are glad to accept the most needy history of slavery, the thought was not and physically marginalized. cases, and have had to enlarge our that strange.13 Lillian received support from local house, adding four new rooms which The first year of the orphanage elites as well as foreign backers, rais- are about filled,” wrote Lillian in early was rocky. After a child entered the ing funds through Pentecostal peri- 1919.19 home with bubonic plague, authori- odicals, but the Pentecostals had not As the war wound down and inter- ties closed it down temporarily, and picked the most propitious moment national peace talks loomed, Egyptian Lillian returned to the U.S. to conva- to launch their missionary effort in nationalists sought a place at the table, lesce. While in Durant, Florida, A. J. Egypt. They arrived after the founding but colonial officials arrested them. Tomlinson of the Church of God gave of the first nationalist parties in 1907 Massive protests erupted throughout her ministerial credentials as an evan- and were oblivious to the growing Egypt; protestors called for the release gelist. Upon her return to Egypt, the nationalist and Islamic opposition to of their leaders. The British acted Assiout Orphanage began to grow.14 British occupation. quickly to restore order in the capital, “Every week I have to turn away four During World War I foreign mis- where among those protesting were or five little ignorant children from sionaries became targets of anti-impe- some of Lillian’s staunchest support-

2011 AG HERITAGE 33 ers, notably Esther Fanus (daughter done you any harm. Be ashamed and appointment with the Assemblies of of Balsam Wissa and Akhtukh Fanus, go somewhere else but to the home God, beginning her official affiliation and wife of Fahmy Wissa).20 In Asyut, of our orphan babies.”22 While many with a church that did not exist when events started peacefully but took a other foreign institutions and busi- she left for Asyut in 1910.23 violent turn.21 nesses were attacked and burned in the An American Presbyterian minis- revolt, the orphanage was spared. Royals, Notables, and ter had tried to persuade Lillian before When British reinforcements Local Egyptians Help the violence erupted to take refuge arrived in the region, they forced Fund the Home with them in one of the schools in Lillian and the children to evacuate In the wake of the 1919 Revolution, Egyptians started new orphanages, sensing that they needed to care for their own orphans and abandoned children, rather than leave this to for- eigners. Lillian’s refuge had little com- petition in Asyut, to which she had returned in February 1920. She had more requests for entry than she could accommodate. “You cannot imagine how I feel when I have to refuse some [children entry],” Lillian lamented. “There are no other orphanages with- in hundreds of miles from here and the other orphanages in and Alexandria will not take in new ones until some of the older ones leave.”24 Rather than continue to turn down children, Lillian decided to expand the home again. A gift in 1921 of $1,500 from the then Sultan (later King) Fu`ad (r.1917-1936) helped make this enlargement possible.25 His visit Lillian Trasher with orphans in a Model T, 1928. to the orphanage was one in a line of Egyptian rulers and foreign royals and Asyut, but she refused to leave the the orphanage. The boys were moved nobles, such as the Queen of Belgium orphanage in Abnub. After communi- into one of the American Presbyterian and Lord Maclay of Scotland, who cation with Cairo was severed and the schools in town; the girls and babies sought to demonstrate their benevo- banks limited access to funds, Lillian were sent to the American Presbyterian lence and enhance their prestige and “Auntie” Zakiya, the head matron, Hospital. “Auntie” Zakiya took charge through charitable giving. decided to send all of those children of the children, awaiting permission In 1926, Lillian Trasher went to the with family in Asyut and nearby vil- to return with them to Abnub. British Shari`a Court in Asyut to establish a lages to their relatives. The orphan- officials forced Lillian to join other trust (waqf) for the lands and buildings age subsequently became cut off from foreigners being evacuated to Cairo. of the Assiout Orphanage. Her strat- town and came under attack by loot- Having been away from her fam- egy deviated from the standard prac- ers. ily for seven years, Lillian decided to tice of American missionaries, who A neighbor intervened, “Men, use the time of her enforced separa- accumulated property in the name of a be ashamed!” he apparently said. tion from the children to visit the U.S. board, which then controlled the prop- “These are our own orphans, our own There, in 1919, she raised funds for erty. According to the terms of the Egyptian children for whom the lady the orphanage and she received min- trust, Lillian could never sell the land has given her life … and she has never isterial credentials and a missionary but would remain head of the trust

34 AG HERITAGE 2011 as long as she lived. She appointed a committee of interrelated Wissas, Khayatts, and Alexans along with her sister Jennie Benton to administer the trust after her death. Elite Copts now felt assured that they were giving to an institution that would serve Upper Egypt for the long term. It was no accident that the refuge was located next to the Nile Sporting Club, for the same families who sold or donated land to Lillian for her orphanage provided land for the club. The playground of the Asyut elite, the club contained tennis courts, a nine- Some of the buildings at the orphanage in Assiout, Egypt, 1969. hole golf course, and a box for charita- ble donations that Lillian periodically Middle strata merchants and poor hours old which they had found in the emptied.27 workers and peasants also gave gifts in street,” wrote Lillian in 1921.29 Women such as Lily (Alexan) kind or sums of money to the orphan- Another set of children arrived Khayyat and Esther (Fanus) Wissa, age, ranging from free taxi rides for with widowed mothers who had no longtime supporters of the orphanage, the children to stocks of soap or other financial resources or willing rela- took out subscriptions, started sewing items to crumpled bills. Lillian’s let- tives to help raise fatherless offspring. circles, and sent gifts of wheat, beef, ters are full of stories of local gener- Roughly ten percent of the population cooked meals, cotton, and cloth. They osity, often from people of humble of the orphanage at any given moment celebrated births, weddings, and major appearance. The community valued consisted of widows, who were indis- Lillian’s commitment to caring for the pensable to the orphanage, becoming orphans. its main labor force and replacing the Royal, notable, and general sup- servants hired earlier. port was needed to fund expansions of Egyptians supported the orphan- space and the quotidian feeding of a age in spite of its religious agenda, constantly growing group of children. and in some cases because of it, for it The orphanage charged no admission provided a service others were unwill- fees, and accepted boys under ten and ing to provide. The shame of illegiti- girls under twelve. Lillian wanted the macy hung over those children whose children long-term in order to be able mothers were not married or whose to work the transformation to body fathers were unknown, making it hard and soul that she envisioned.28 for them to be accepted into the larg- Egyptians increasingly turned to er society and for society to care for the orphanage for help. Fathers often them. brought in babies after their wives had Another set of stigmatized children died from complications of childbirth. who ended up at the home were those Many infants deposited at the orphan- with physical handicaps, including age were thus not technically orphans children with birth defects and those An illustration Lillian drew for one but offspring of single fathers who had injured in accidents. The orphanage of her children’s books. insufficient knowledge, will, or means accepted the offspring of lepers as to raise motherless children. The well as blind girls but not blind boys, life events with donations, and adopt- orphanage also accepted foundlings: for whom there was already a home in ed Lillian as one of their own. They “About two weeks ago I had some one Egypt.30 For the children, the orphan- invited her to meals, took her on out- knock at my door about midnight and age became a large family. ings, and sent her new dresses. hand me a wee tiny baby, just a few

2011 AG HERITAGE 35 The Anti-Missionary among all of the Muslims against the ter of the mission in Egypt settled Movement and missionaries here,” Lillian Trasher back into its routine. When the writer Its Aftermath wrote in a letter home on June 23, Jerome Beatty visited in 1939, there Lillian Trasher opened the doors 1933.34 were 647 orphans and 74 widows, and of the orphanage wide, not denying A correspondent in Asyut for the entrance based on religion. “I take daily Arabic newspaper al-Jihad, into my orphanage Mohammedans, which prided itself on being in the Syrians, Catholics — anyone. vanguard of the anti-missionary My work is not denominational, movement, called upon the authorities although I myself am Pentecostal,” to investigate the orphanage.35 Lillian she explained.31 Under the terms of admitted to the inspection officials the charitable trust written in 1926, sent by the governor that the Muslim the orphanage was established “as a children went to Christian services home for the training and education along with the other children. She of poor orphans, of any religion and explained that hers was a faith-based of any denomination.” The trust stipu- enterprise — “the Lord supplies our lated that Muslim children were to be needs” — and she told them about her trained in Islam, and Christian chil- own “call to the work.” dren “instructed in the teachings of the She gave them copies of financial Assemblies of God.”32 reports, pamphlets, and, upon request, Serving as matriarch and patri- a Bible. The governor subsequently arch of the orphanage family, Lillian called Lillian in for a meeting; while sought to save souls. In winter 1926, thanking her for what she had done Two children carrying bundles at she began to see results. “After cry- for the poor children of Egypt, he the orphanage, 1938. ing and praying like the sound of informed her that they were going to many waters, they began to testify. take the Muslim children out of the the orphanage had grown into a virtual One little Mohammedan boy got up orphanage and build new refuges for village.39 on top of the bench and testified say- them.36 Florence Christie, who taught, ing, ‘In my village I was a sinner but Government officials returned to delivered babies, and supervised the now God has saved me and if I was remove Muslim children, in a move girls in this period, described working cut in little pieces I would not serve that was celebrated by al-Jihad: “July for Lillian: “She possessed a loving, idols.’ … Souls are being saved and 8th, 1933 was a day of great joy at but strong personality, which people others baptized in the Holy Spirit.”33 Asyut when about 64 Moslem boys sometimes found hard to follow…. The intensification of Protestant evan- and girls were taken away from Miss She was known to be difficult to work gelizing in Egypt in the late 1920s and Lillian’s Orphanage.”37 Although for also because of her high expecta- early 1930s led to a record number of Lillian was relieved that she had not tions and demands.” There was only revivals, conversions, and baptisms. been forced out of Egypt like the one “Mama.” The other women, as But the open attempts to proselytize matron of the Port Said orphanage, Florence Christie quickly learned, among Muslims as well as Christians she lamented the loss of the children. were “Aunties.”40 led to a backlash that peaked in the “Words cannot describe the sad sight Boys were taught artisan skills summer of 1933. as they took them away! … Pray that (carpentry and chair making) and girls An episode that began as a con- the teaching of years will go with them trained in domestic tasks (infant care frontation between a fifteen-year-old and not die.”38 and sewing) along lines that were orphan girl named Turkiyya Hasan From the 1930s, the large American typical of industrial schools. Both and a matron in the Swedish Salaam Presbyterian mission began retrench- had farming tasks, with girls feed- Orphanage in Port Said galvanized ing due to the anti-missionary move- ing and collecting chicken eggs and the country and led to investigations ment in Egypt and decreasing support boys working with barn animals. The of missionary institutions. “I am very for foreign missions at home. But boys attended primary and secondary much in need of the prayers of all the Pentecostals were not on the retreat. schools at the orphanage and could Lord’s children as there is a great stir The orphanage that stood at the cen- continue on to college if they had the

36 AG HERITAGE 2011 aptitude. They took up the trades into the Assiout Orphanage continued to a more friendly feeling toward us.”45 which they had been apprenticed or expand. Lillian decided to transform Lillian needed this political capital if took up careers as teachers, clerks, the orphanage hospital into a nursery she and her institution were to survive and pastors. Some of the boys became for babies over seven months of age revolutionary transformations. active in the Assemblies of God in and to build a new hospital for sick In September 1952, the revolution- Egypt, forming its core. They evange- children. Ground was broken for the aries limited agricultural landhold- lized in villages, started schools and new building in late 1951; it opened ings. They undercut the main sources churches, and staffed the missions the following year.43 That year marked of wealth of elite landowning families scattered about Egypt.41 a sea change in Egyptian politics. such as the Wissas, Khayyats, and Girls attended a general school in Revolutionary winds transformed Alexans — Lillian Trasher’s original preparation for marriage. Lillian made Egypt in 1952 when a group of officers patrons. The authorities then began to it clear that the girls were not to be led by Gamal Abdel Nasser (1918- appropriate and nationalize businesses, hired out as domestic servants, the 1970) toppled King Farouk (r.1936- properties, hospitals, and schools. once expected fate of female orphans; 1952) and inaugurated military rule by Power clearly shifted from the working in a home around unrelated a Revolutionary Command Council landed elite to the military and securi- men would compromise their reputa- (RCC). This effectively put an end to tions and hurt their chances for mar- the British presence in Egypt as well riage. Most of the orphan girls mar- as to the presence of most of the for- ried; some did not and stayed in the eign missionaries they had assisted home as helpers. A few felt “called” to and protected. join American female missionaries in When the RCC toured Upper Egypt their work outside the orphanage. This in March 1953 as part of an attempt to was the only career path available to consolidate power by rallying popular them. support, they stopped at the orphan- As the promised Axis attack grew age. Prime Minister Muhammad closer, American missionaries were Naguib led the entourage of govern- evacuated from Egypt. Those in Asyut ment officials, local leaders, reporters, headed south to the Sudan. Lillian and photographers that visited Lillian stayed on but sent Florence Christie to and the children on the afternoon of America to raise funds, which were in March 24. The RCC hoped to demon- short supply during the war. When cit- strate through the visit to the orphan- ies such as Alexandria were bombed, age their concern for the poor and the orphanage opened its doors to those their genuine interest in social welfare. of its grown children who had become Before departing, Naguib inscribed refugees. The orphanage survived the a message in the guest book, part of war intact, but faced challenges in its which read, “I call upon all those wake when cholera and malarial epi- who are engaged in social reform and demics devastated the countryside. activities to visit this institution and After the war when Presbyterians learn from it what they should do if were downsizing, Pentecostals sent they really wish to achieve.” Lillian Trasher, 1955. reinforcements to help Lillian. The leading Arabic and English ty forces. The orphanage could no lon- dailies — al-Akhbar, al-Ahram, and ger look to notable families as major Weathering the the Egyptian Mail — covered the visit, benefactors. In any case, in the 1940s 1952 Revolution giving the orphanage widespread pub- Lillian had already reconstituted the “It is whispered around the city of licity. The press pieces transformed board of the orphanage, replacing Assiut that it is always good to give Lillian Trasher from a missionary into deceased Coptic friends with orphans an offering to the orphanage when a social worker to fit revolutionary and Assemblies of God representa- God has been good to you!” wrote times and new social agendas.44 Lillian tives. Lester Sumrall in 1951. With dona- noted that the nice things Naguib said Lillian did not downsize or plan tions from Egyptians and Americans, “helped to give the people of Egypt to leave. At the start of 1957, the

2011 AG HERITAGE 37 Lillian Trasher surrounded by throngs of children inside the orphanage in 1954. Hazel and Philip Crouch and others are standing behind her in the center aisle. orphanage head count stood at 1,035, numbered 1,340 in 1960, would sur- the streets of the city to a plot in the not including refugees from the Suez vive under a system of checks and orphanage cemetery where she was War. 46 The next year Lillian built a balances — officials of the local buried alongside helpers and many new school to accommodate the grow- Ministry of Social Affairs, orphan suc- of her “children.” She had sought to ing numbers. Supporters sent supplies. cessors, and the Assemblies of God instill American Christian culture and When a new car got held up in cus- Foreign Missions advisors — after her values in the orphans and abandoned toms, she appealed directly to Nasser death. children under her care. By the end of to waive the duties. His response — “I Lillian Trasher cut short a trip her life, after fifty years in Egypt, she would like to tell you that your work to the U.S. in 1960 when she grew considered Egypt her home and the for the orphans is very much appreci- ill, not wanting to die and be buried orphanage her family. ated by everyone in this country” — away from Egypt and her orphans. The Assiout Orphanage (now reassured Lillian. “I feel it will give She returned to Asyut, where she cel- called the Lillian Trasher Orphanage) me by far the greatest pristage [sic] I ebrated the fiftieth anniversary of the is today run by one of Lillian’s orphans, have ever had,” she wrote, anticipating orphanage in February 1961. She died George Assad. The Assemblies of God it would help her in dealing with the on December 17, 1961. The Egyptian of Egypt, which has authority over Egyptian authorities.47 The Egyptian and Pentecostal press mourned the the orphanage, is the second-largest press recognized her as “Mother of a passing of a woman called alternative- Protestant denomination in Egypt, Thousand.”48 ly a “saint,” “virgin mother of thou- with over 100,000 adherents. This suc- No longer young, Lillian care- sands of Egyptians,” “Nile Mother,” cess is due in large part to the orphan- fully updated her affairs. She intended and “Mama” Lillian. age, which trained several generations to run the orphanage during her life- Many of the former residents of of church leaders and whose ministry time and then turn it over to a team the orphanage returned for the funeral, of compassion gave the Assemblies of of handpicked successors. Lillian’s the largest in Asyut’s history: a six- God credibility in this Muslim nation. hopes were that the orphanage, which horse carriage pulled the body through

38 AG HERITAGE 2011 Conclusion At critical moments British colonial of grown girls and boys in turn caring Lillian Trasher’s orphanage sur- officials, and later American officials, for the next, creating a sense of family vived real and potential nationalist interceded with help, and a broad base for those without the bonds of kinship. assaults at pivotal moments — the of Americans and other Westerners This was crucial for their life within Revolution of 1919, the anti-mis- supported the project with donations. the orphanage and later in the larger sionary movement of 1933, and the Lillian found a niche in Asyut pre- society outside of it. The labor of wid- Free Officers Revolution in 1952 cisely because Egyptians of all classes ows was also critical to sustaining — because it served an underserved supported the venture, though some the home, but shelter came at a price: community that sat at the margins of felt strongly that the home should not many of the widows were physically society. While Presbyterians were in raise Muslims, who were removed separated and socially distanced from retreat from the 1930s, Pentecostal from the home in the 1930s. their children. The widows, though, at enthusiasm for foreign missions did While the colonial state relied on a least maintained ties with their trans- not wane, and the Assiout Orphanage patchwork of social welfare providers, formed children. Those single moth- continued to grow, surpassing in size the postcolonial state moved to take ers who felt forced by social circum- and longevity other better endowed over many of these projects, ousting stances to abandon their children at foreign missionary projects. missionaries and foreigners. Lillian birth could not maintain ties: Lillian The orphanage proved to be the was permitted to stay on in Egypt became the “Nile Mother” of their most enduring part of the Pentecostal when others were expelled or asked to children. mission in Egypt. It also became an leave because she had earned the trust important symbol of the power of faith and admiration of Egyptians at the for the Assemblies of God, one of the highest levels. Beth Baron (Ph.D., University of fastest growing churches in the world. The marginality of women and California, Los In recent decades, the orphanage, Pentecostals in the missionary field, Angeles) is Professor which was sometimes known as “Miss the view held by Asyut and Copts in of Middle Eastern Lillian’s Orphanage” during her life- Egypt, and her work with orphans in History at City University of New Muslim society all served to shelter York. She is editor Lillian Trasher’s undertaking. While of the International Journal of Middle East Studies and Lillian was permitted most of the children in the orphanage came after the death of one or both has written extensively on women and gender in the Middle East. to stay on in Egypt parents, the social shame associated when others were with illegitimacy and birth defects Watch the classic documentary surrounded them all and protected the expelled or asked film about Lillian Trasher, The Nile mission of the orphanage. Lillian cul- to leave because Mother (1955?) on AGTV: http:// tivated local support from Egyptians agtv.ag.org/the-nile-mother she had earned the who preferred to subcontract the rais- trust and admiration ing of such children to foreigners and To learn more about the Lillian foreign support from those who saw of Egyptians at the Trasher Orphanage, go to the offi- her mission as worthwhile. Her initial highest levels. cial website: http://www.ltochildren. independence from a board or bureau- org cracy gave her broad scope for work- ing with local inhabitants and foreign Donations may be made online time and became known as the Lillian donors in launching and expanding the (www.worldmissions.ag.org) or Trasher Orphanage after her death, has home. mailed to Assemblies of God become a destination for young North Ultimately the orphanage worked World Missions, Trasher Memorial American volunteers, who give ser- because the locals shaped it. The mar- Orphanage Account #891133(45), vice to affirm their faith. ginality of the missionary, the loca- 1445 N. Boonville Ave., Springfield, Lillian Trasher had an uncanny tion, and the children allowed the MO 65802. ability to navigate the cross-currents orphanage to grow and flourish in of political change, thus insuring the unimagined ways. The children raised Notes continued on page 66 longevity and success of the mission. one another, with the first generation

2011 AG HERITAGE 39 A time of worship at the Grand Prayer Rally held at Yoido Plaza at the World AG Congress, 1994. The World Assemblies of God Fellowship: United in the Missionary Spirit

By William Molenaar

“The Holy Spirit is the missionary Spirit.” — Melvin Hodges, Assemblies of God missiologist1

A life-transforming encounter with God, through the a way that includes the diverse histories, themes, and iden- empowerment of the Holy Spirit, has always been central tity markers found in the Fellowship. However, the pivotal to the missional identity of the Assemblies of God. As a role of AG USA and its missions enterprise in the develop- result, the Assemblies of God is one of the largest families ment of the WAGF cannot be ignored. of Christian churches in the world. In 2009, the worldwide Assemblies of God claimed over 63 million adherents in Roots in the AG USA 346,108 churches.2 However, many may not understand the The AG USA, officially known as The General Council nature of this global fellowship. of the Assemblies of God, was formed in 1914. Rather than How is the worldwide Assemblies of God family orga- creating a new denomination with complex hierarchical nized and how does it cooperate in the mission of God? structures and , its founders intended to form a grass- Most Assemblies of God (AG) members probably are roots Pentecostal organization designed to effectively fulfill unfamiliar with the World Assemblies of God Fellowship the Great Commission (Matt. 28).4 (WAGF), which is the global cooperative body of over 140 This purpose was clearly demonstrated in the initial call AG national churches. This article introduces readers to the for the April 1914 founding General Council, which sought WAGF, providing an account of its origins and development to unify various Pentecostal churches and networks of min- over the past two decades. isters for greater effectiveness in ministry and missions.5 The WAGF (originally called World Pentecostal Delegates to the second General Council in November Assemblies of God Fellowship) was established on August 1914, in a breathtaking display of missional confidence, 15, 1989, at the International Decade of Harvest Conference. unanimously passed a resolution committing the young Founding delegates represented various national Pentecostal Assemblies of God “to Him for the greatest evangelism that churches that were historically and theologically connected the world has ever seen.”6 to the AG and in fraternal relationship with each other.3 In the next several decades, the AG USA set out to do just Most national churches which hold membership in the that through an aggressive missions program. At first many WAGF emerged from the missions efforts of the AG USA. missionaries imitated the colonial model of other denomi- However, it is important to note that some national church- nations — establishing mission stations as beachheads in es began separately from the AG USA. For example, the other nations, led by missionaries, and with national pas- largest national church, the Assembléias de Deus in Brazil, tors on their payroll. At the same time, other missionaries dates its beginning to 1911, three years before the founding implemented indigenous church principles of developing general council of the AG USA in Hot Springs, Arkansas. self-supporting, self-governing, self-propagating national A history of the AG from a global perspective, tracing churches.7 the development of the various national churches, has yet to The indigenous church model became the official AG be written. The story of the worldwide AG should be told in USA foreign missions policy in 1921, under the direction

2011 AG HERITAGE 41 of Missionary Secretary J. Roswell plans for the establishing of an tional church leaders to convene for Flower.8 However, it took the AG International Assemblies of God a Decade of Harvest Conference in USA missionaries a number of years Fellowship by which authorized Springfield, Missouri, on July 13-14, to more fully embrace the indigenous representatives of national 1988. Hogan gave two main reasons church principles.9 As a result, the AG Assemblies of God groups may for this meeting: fellowship around the world consists meet together at regular intervals of indigenous or national AG organi- for fellowship and conference in the For a number of months now, zations which operate autonomously. interests of world evangelism by we have been awakened by The AG has always had an interna- the closer co-operation of national the Lord to convene a body of tional presence. As the various nation- Assemblies of God groups.10 world Assemblies of God leaders al churches became stronger, lead- to discuss and pray about two ers realized they needed to cooperate Proposals for this international important matters. more closely on missions endeavors. organization were further explored in The first of these, brethren, This need was partly met with the the 1960s.11 Unfortunately these plans is that, by God’s grace, we are formation of the Pentecostal World never materialized, partly because now numerically around 20 million Conference (PWC) in 1947. Many AG strong in this world. I am speaking national church leaders participated in of the fraternal fellowship we call the PWC and formed closer relation- the Assemblies of God. God has ships. Still, an international body of The indigenous not brought us to this place to be AG churches was needed to develop church model became boastful but rather to be challenged a more unified platform for those the official AG USA with the fact that we must use our who identified themselves with the foreign missions numbers and strength to confront Assemblies of God. this century with the mightiest policy in 1921. evangelism and church planting First Attempt to Form surge the world has ever known. a World Fellowship The year 2000 looms before us. AG historian Gary McGee noted the various national churches feared From many quarters of the world that the AG USA made a previous domination by the Americans.12 there comes the cry, “Let the attempt at forming an international AG Nevertheless, in the 1960s a number real church of Jesus Christ rise fellowship. The 1957 General Council of regional conferences consisting of up together and finish the Great adopted the following resolution: AG constituencies and other frater- Commission and make possible the nally-related groups began to con- return of our blessed Lord.” WHEREAS, The outreach of the vene, which strengthened cooperation Secondly, we need to Assemblies of God is resulting in among the national churches.13 prayerfully explore together how the establishing of national groups we may unite ourselves in a simple of Assemblies of God churches, Formation of the WAGF but effective worldwide fellowship and whereas these groups of When the vision for an internation- that will help us to attain this churches, while established al AG body was finally actualized over goal.14 through our missionary efforts, thirty years later, it was the result of are yet self-supporting bodies, an evangelism initiative, the “Decade At this historic meeting, Paul and whereas it seems desirable to of Harvest, launched by the AG USA. Yonggi Cho, pastor of Yoido Full develop some organizational plan This initiative aimed to encourage Gospel Church, Seoul, South Korea, whereby these groups may be more American churches to intensify evan- was one of the first to take the floor. He closely integrated into a world- gelistic efforts during the decade lead- proposed to form a “world Assemblies wide fellowship of the Assemblies ing up to the year 2000. The Division of God fellowship.” Discussion fol- of God, of Foreign Missions (DFM) expanded lowed, and delegates expressed an BE IT RESOLVED, That the this initiative to include a vision for openness to either a loose or strong Foreign Missions Department be unity among the various national AG organization, if it would further their instructed to take such steps as churches. AG USA missions lead- goal of world evangelism. A provi- may seem expedient to develop er J. Philip Hogan invited interna- sional committee was appointed and

42 AG HERITAGE 2011 described the consensus which devel- oped:

… a need for some kind of a loose and yet effective world-wide Assemblies of God structure … [that] should have a coordinating and consulting function. It would not take away in any way from the sovereignty and autonomy of Peter Kuzmic (right) and interpreter Won Park Lee (left) at microphone the national churches. It would addressing crowd at the first World Assemblies of God Congress, Seoul, not hinder but rather enhance the Korea, September 29-October 3, 1994. Pentecostal work in its many forms national churches to work together for lowship.23 Instead, the committee pro- in various cultural, political, and world evangelization.18 posed a simple structure which called religious context[s] around the The elected provisional committee for at least one meeting of the world world. It would not dictate but met May 15-16, 1989, in Springfield, fellowship every three years, and the serve and lead by serving.15 Missouri.19 Discussion revolved election of a twelve-member execu- around Australian leader Andrew tive committee, which would be com- This committee also summarized Evans’ proposed constitution, which prised of regional representatives.24 the six purposes for which such an the committee modified through- While the new fellowship’s struc- organization would exist: out the course of the meetings.20 ture stirred much debate, its doctrine Committee members settled upon the did not. The provisional committee 1. Promote and facilitate world name “World Pentecostal Assemblies members decided, without much dis- evangelization. of God Fellowship.”21 cussion, that the short doctrinal state- 2. Coordinate world relief. Whether the new fellowship ment published in the Pentecostal 3. Coordinate the use of media should have a strong or loose orga- Evangel would suffice.25 This state- and other technological resources nizational structure became a signifi- ment was later included in the first to promote the cause of Christ in a cant point of discussion. Immanuel constitution of the WAGF in 1989.26 way pleasing to Him. Lazaro, General Superintendent of the Interestingly, this short statement of 4. Provide a strong international Assemblies of God in Tanzania, advo- faith did not include positions on the platform to speak out on behalf cated a strong organizational identity: ordinance of communion, tongues- of the suffering and persecuted speech as the initial physical evidence churches. … I think, we should stand of Spirit baptism, or the sequence and 5. Coordinate theological strongly about how we can form timing of eschatological events such education. this one strong fellowship … we as the .27 6. Produce an international need to have a strong fellowship The international representatives directory of Pentecostal in order to be able to accomplish gathered in Indianapolis, Indiana, churches, missions and other our goals, we shouldn’t be afraid August 14-15, 1989, at the Decade of Pentecostal agencies to help share of men thinking that we are trying Harvest Conference and discussed the information.16 to form something like the Roman provisional committee’s proposal for a Catholics are doing. We know that worldwide Assemblies of God fellow- Another provisional committee ___ are not ___ to do so, but ship. AG USA General Superintendent was asked to explore the details of we shouldn’t be afraid of actually G. Raymond Carlson gave the keynote how to best craft an international orga- coming together to do something sermon at the conference. When the nization and to present a proposal to so that we can strengthen our sermon was finished, and before the the delegates when they would meet fellowship.22 business began, American missions again one year later.17 At the end of the leader Loren Triplett delivered a word meeting, delegates signed a covenant The provisional committee did not of knowledge: statement called the “Declaration of a develop a proposal to develop a com- Decade of Harvest,” committing the plex organizational system for the fel- Surely the foundations of the earth

2011 AG HERITAGE 43 are in place by the decree of the Those of us in the Assemblies amendment to the provisional com- Almighty. So His promises are of God, U.S.A., and Division of mittee’s proposal for the structure of forevermore. Behold, if thou shalt Foreign Missions, our founding the organization. Peter Kuzmic, as trust in the Lord thy God, the fathers committed us to do exactly the representative of the provisional ways of man will be set aside what we have done, and you are committee, presented the proposal to and the ways of Divine ordinance here as a proof of the fact that in the delegates. The proposal created shall be set in place. For it is the some cases we must have done an executive committee, consisting of Lord, it is the Word of the Lord it quite well, because you are elected members from various regions God Almighty that shall lead thee. here representing great sovereign, of the world. The amendment added Open thy heart. Attune thy ears individual movements around the two AG USA leaders (general super- that the voice of God may direct world. We do not dominate you. intendent and executive director of thy ways and His promises shall be We coordinate with you. You do DFM) as ex officio members of the thy foundation. not take orders from us. We don’t executive committee.31 want you to. You stand among us. Guillermo Fuentes of Mexico Immediately after this word, J. We are not patrons as against peers. requested clarification whether the Philip Hogan proclaimed, “Hallelujah. We are all peers, one with another. American ex officio members would Brethren, there is no rank among us. We respect your sovereignty and be the representatives from North We are brethren. We are brethren.”28 well we should. I don’t think any of America. Kuzmic responded:

… we did not change anything in regional representation that is elected regionally. We only added the two executive officers as ex officio members of the committee. The two regionally elected, that remains as it was originally proposed. Now, the additional proposal was to bring about a more effective, harmonious working relationship. I think it is clear to all of us, or most of us, that without the Assemblies of God U.S.A. and DFM, what we Nearly 17,000 people gathered in the Ibirapuera Gymnasium in São Paulo, are talking here cannot happen Brazil, for the opening of the 2nd World Assemblies of God Congress, 1997. around the world, because you Hogan, who served as missions direc- us ever entertained for one minute brethren in North America have tor for the AG USA, repeatedly made the idea of a worldwide western the technology, the expertise, the the point that the world fellowship dominated, or any other kind of organizational structures, and would not be a vehicle of control for dominated, world structure.30 every other blessing, and this is the American church. He indicated behind reason, not me. I’ll not that the structure of the new organiza- The next morning, discussion elaborate this further. I think it is tion had not yet been determined. He centered around the name of the new self-evident.32 introduced the provisional committee organization. Following some confu- and noted that the agenda for the meet- sion over the meeting’s procedures, After further discussion, del- ing should not be “dominated by those delegates unanimously voted to strike egates unanimously approved the of us in the West or in the American all motions and proposals and to start provisional committee’s amend- infrastructure.”29 After the provisional over after the lunch break. ment. They also voted to recognize committee shared its proposal to the During the lunch break, the pro- the provisional committee as the first delegates, Hogan explained: visional committee met with Carlson executive committee of the WAGF, and Hogan and hammered out an which was charged with “represent-

44 AG HERITAGE 2011 ing our world interest in the Decade efforts consisted of more intentional pray for? We must mobilize all of of Harvest and the development of communications between the national our resources.36 the World Pentecostal Assemblies of churches through correspondence, God Fellowship.”33 In the end, the del- periodicals (Update, World Report, Some reservations were expressed egates did not substantially modify the Worldlink, WAGRA World Report), and concerning how to finance these sug- provisional committee’s initial pro- prayer initiatives. Formal cooperative gestions. Still, many of these propos- posal, apart from the addition of the programs developed more slowly. At als were implemented in the strategic ex officio positions. a 1991 meeting, Executive Committee planning for the 1992 and 1994 con- Apparently, the WAGF leaders felt members brainstormed about ways ferences, and more recently by the cre- these ex officio positions were needed to better publicize the WAGF and to ation of the theological and missions because of the AG USA’s significant commissions in 2009. role as an organizational support and One of the WAGF’s most sig- resource for the WAGF, but at the nificant cooperative programs — the same time they wanted to be careful to Since its formation World Assemblies of God Relief and not suggest any sort of American dom- in 1989, the WAGF Development Agency (WAGRA) — inance. While details surrounding the has attempted to was created in 1993 by the Executive inclusion of ex officio members may bring greater unity Committee. The WAGF leaders seem insignificant, they are impor- intended to create a mechanism tant because they both explain the AG among the various AG through which members of the AG USA’s level of involvement and dem- national churches for family who were in need might be onstrate how the WAGF leaders care- the purpose of world aided by other members with abun- fully navigated possible tensions over evangelization. dance. The four objectives of the leadership issues. WAGRA are: 1) Crisis and Disaster Response, 2) Health and Community Purpose and Activities Services Programs, 3) Development What was the purpose of the attract more member churches. The and Maintenance Programs, and 4) WAGF? The first constitution of the minutes recorded the following sug- Environmental Concerns.37 WAGF stated: gestions by Peter Kuzmic: Another major function of the WAGF is to provide a unified global The purpose of this Fellowship … strengthening leadership, voice to advocate for AG members shall be to pursue the fulfillment of having more brethren involved experiencing persecution. In its early our Lord’s command to evangelize representing this movement around years, the WAGF wrote to various the lost in the shortest possible time, the world. He also suggested governments and ambassadors on providing them the opportunity to working groups to deal with behalf of persecuted individuals and hear and respond to the gospel in all specific issues, serving as resources churches. The WAGF’s Commission of its fullness, by encouraging and to Pentecostals everywhere. For on Religious Liberty, formally estab- assisting one another, promoting instance, a theological group, also a lished in 1999, works with other harmonious relationships, and missiological strategist group who human rights agencies and engages seeking the most effective means could give us the media, which governments on behalf of church of its accomplishment under the persons, which dates, and so forth members who are suffering persecu- dynamic leadership of the Holy for a particular country’s emphasis. tion, oppression, or restriction. Spirit.34 He felt we should have the literature In 2009, the Executive Council prepared for it in advance. He also formed a theological commission The constitution also provided for a felt a media or communications to oversee doctrinal matters and a General Assembly, consisting of rep- group could channel technological missions commission (International resentatives of each member church, resources where there are experts Committee on Emerging Missions to meet at least once every three years, and visionaries to help us. Why and Unreached People) to encourage while a smaller Executive Committee not a prayer working group to pray the formation of strategic partner- was to meet at least yearly.35 for specifics and to notify the other ships among missions organizations. Initially, the WAGF cooperative area of pertinent dates and needs to A number of international ministries

2011 AG HERITAGE 45 also serve as instruments of unity unity, 4) the need for more effective Saints and Churches of God in Christ, Hot within the worldwide AG family of missions and education, and 5) a sus- Springs, Arkansas, April 2 to 12, 1914,” Word and Witness, December 20, 1913, 1. See also: churches, including: Teen Challenge, picion of hierarchical institutions. General Council Minutes, April 1914, 2. Convoy of Hope, Global University, The WAGF has brought greater 6General Council Minutes, April-November Global Initiative (formerly Center for unity and a sense of structural identity 1914, 12. Evangelism and missions was initially Ministry to Muslims), Center for Holy to the broader AG family. However, the primary organizational focus for the AG Lands Studies, Flower Pentecostal organizational adjustments and clos- USA. John W. Welch, a founding member of the Heritage Center, Royal Rangers er cooperation between the various Executive Presbytery and later Chairman (1915- 1920; 1923-1925) and Secretary (1920-1923) International, Healthcare Ministries, national churches may be needed wrote, “The General Council of the Assemblies Life Publishers, Network211, Global to better fulfill the WAGF founding of God was never meant to be an institution; it AIDS Partnership, Sustain Hope, and vision for a dynamic international mis- is just a missionary agency,” in “A Missionary others.38 sions organization. The WAGF offers Movement,” Pentecostal Evangel, November 13, 1920, 8. an opportunity for the AG to become 7For a history of the AG’s implementation Conclusion known as a people of reconciliation of indigenous church principles, see Gary Since its formation in 1989, the across all racial, ethnic, linguistic, and B. McGee’s definitive two-volume work, WAGF has attempted to bring greater socioeconomic boundaries because This Gospel — Shall Be Preached: A History unity among the various AG national “we were all baptized in one Spirit so and Theology of Assemblies of God Foreign churches for the purpose of world as to form one body — whether Jews Missions (Springfield, MO: Gospel Publishing House, 1986, 1989). evangelization. In the years follow- or Gentiles, slave or free — and we 8General Council Minutes, 1921, 60-61. ing the formation of the WAGF, the were all given the one Spirit to drink” 9 AG has experienced unprecedented (1 Cor. 12:13). AG missiologist Melvin Hodges’ writings were instrumental in the AG USA’s implementation growth. From 1989 to 2009, the AG of the “three selfs” of the indigenous church family expanded from 16 million to model. See: Melvin Hodges, The Indigenous 63 million adherents, from 109,645 to William Molenaar Church (Springfield, MO: Gospel Publishing (M.Div., AGTS) is House, 1953). 357,727 ministers and missionaries, Special Projects 10General Council Minutes, 1957, 31-32. and from 117,450 to 346,108 churches Coordinator at the and preaching points.39 Flower Pentecostal 11McGee, This Gospel — Shall Be Preached, The formation of the WAGF was Heritage Center, Vol. 2, 108. Springfield, 12 achieved in 1989, despite previous Ibid., Vol. 1, 245. More information on why Missouri. this initial fellowship did not materialize in the attempts, because its founders suc- 1960s can be found in Vol. 2, 109-110. cessfully navigated tensions involv- 13 NOTES Ibid., Vol. 2, 108-109. Examples of regional ing organizational structure, power, conferences include: the Central American identity, and finances. Remarkably, Fellowship (Dec 1960, Matagalpa, Nicaragua) the minutes do not reflect any theo- 1Melvin L. Hodges, A Theology of the Church which became the Committee of Executives of logical tensions arising from the cross- and its Mission: A Pentecostal Perspective the Assemblies of God, representing Central America and the northern republics of South cultural interaction of the AG national (Springfield, MO: Gospel Publishing House, 1977), 132. America. Other examples are the Committee of churches at the international level. the Assemblies of God of South America (1961, 2 In some ways, the WAGF and the Current Facts and Highlights, 2011 Issue 1 Santiago, Chile), the Pan-African Conference (Springfield, MO: AGWM Research Office), AG USA were formed with similar (Sep 2-9, 1964, Nigeria), and the Far East 1. For more information on these statistics, values. In both cases, the founding Fellowship (1960, Hong Kong). Research is see endnote 39. needed on the origin and formation of these members valued independence and 3The World Pentecostal Assemblies of God various conferences. autonomy, while realizing the need Fellowship (WPAGF) was renamed the World 14J. Philip Hogan, letter to Decade of Harvest for mutual dependence and unity for Assemblies of God Fellowship (WAGF) (DOH) delegates, November 17, 1987, 1. the purpose of fulfilling the Great on September 16, 1993 by the Executive FPHC. Committee, a decision ratified by the General 15 Commission. Similar motivations Assembly on August 7, 2000. Transcript: “DOH Committee Meeting, inspired the founders of both organi- Springfield, Missouri, July 13-14, 1988 4Edith L. Blumhofer, Restoring the Faith: zations: 1) a desire to work together Minutes,” 40. DOH Files, FPHC. This was The Assemblies of God, Pentecostalism, and taken from the summary of the morning in Spirit-empowered evangelism, 2) American Culture (Urbana, IL: University of session on July 13, 1988, which was given a sense of eschatological urgency, 3) Illinois Press, 1993), 116. by Peter Kuzmic. Kuzmic chaired the 1988 the practical need for organizational 5E. N. Bell, “General Convention of Pentecostal provisional committee appointed by J.

46 AG HERITAGE 2011 Philip Hogan. The provisional committee 18The Declaration was technically signed on 31“International DOH Conference minutes, consisted of the following appointees: Peter July 14, 1988, although the document states August 14-15, 1989,” 12. FPHC. Kuzmic of Eurasia (chairman), Paul Cho the date of the last day of the meeting. See 32Transcript: “DOH Conference, Westin Hotel, Yonggi of Asia Pacific, Jean Pawentaore transcript: “DOH Committee Meeting minutes, Indianapolis, Indiana, August 14-15, 1989,” Ouedraogo of Africa, John Bueno of Latin July 13-14, 1988,” 105-108. FPHC. Delegates 108. DOH Files, FPHC. America, and Dr. Andrew Evans of Australia. discussed whether to use the word “Fellowship” 33 Gary McGee served as recording secretary. in the declaration statement, or to instead use “International DOH Conference minutes, Gary McGee rightly noted, “The opportunities the terms “Association” or “Network.” One August 14-15, 1989,” 13. FPHC. The WAGF that such an international fellowship present commented that Fellowship “does not seem dropped the ex officio positions from its are enormous. Closer cooperation, even to denote the kind of aggressive stance we Executive Committee in 2000. However, while preserving the independence of each want to take on accomplishing the purpose the WAGF General Assembly reinstated the organization, could make important advances in for which we were gathered” (p. 114). The director of AG USA World Missions as an ex coordinating the activities of national churches, minutes indicate that most delegates believed officio member of the Executive Council in their missionaries, and the endeavors of the the term Association would be misinterpreted 2008. See: “WAGF minutes, 2008,” 3. FPHC. Assemblies of God (U.S.A.) for evangelism and would be perceived as threatening the 34World Pentecostal Assemblies of God and discipleship training. Overlapping autonomy of various member churches. In the Fellowship, Constitution and Bylaws, 1989, efforts, including the sometimes redundant end, delegates favored the term Fellowship by 1. FPHC. expenditure of resources, could be diminished an almost unanimous vote (p. 115). 35Here is a listing of the WAGF general as the participants close ranks to pursue their 19“International DOH Provisional Committee assemblies and congresses: provisional common objectives. The conception of the Meeting minutes, May 15-16, 1989,” 1. DOH meeting 1988 (Springfield, MO, USA); international Decade of Harvest initiative, Files, FPHC. 1989 (Indianapolis, IN, USA); 1992 (Oslo, with its fraternal basis and commitment to 20Nancy Pope on behalf of Andrew Evans, letter Norway); 1st Congress 1994 (Seoul, Korea); Pentecostal spirituality, may herald the final 1995 (Jerusalem, Israel); 2nd Congress 1997 triumph of the venerated indigenous church to J. Philip Hogan [received May 1, 1989]. DOH Files. FPHC. (São Paulo, Brazil); 3rd Congress 2000 principles, long held and implemented by the (Indianapolis, IN, USA); 4th Congress 2005 21 Assemblies of God” (McGee, This Gospel — There were a number of factors at play in (Sydney, Australia); 5th Congress 2008 (Lisbon, Shall Be Preached, Vol. 2, 278). this determination: 1) identification as AG, 2) Portugal); 6th Congress 2011 (Chennai, India). 16Most of the delegates of the meeting approved identification as “Pentecostal,” 3) inclusivity, The Executive Committee was renamed the of the provisional committee’s summarized 4) cultural sensitivities, and 5) linguistic Executive Council in approximately 2003. sensitivities. For this discussion see transcript: proposal by a show of hands. See transcript: 36 “International Decade of Harvest Provisional “International DOH Executive Committee “DOH Committee Meeting minutes, July Meeting, Hong Kong, February 13-14, 1991 13-14, 1988,” 41-42. FPHC. The provisional Committee Meeting, May 15 and 16, 1989, Ramada Hotel, Hawthorn Park Springfield, Minutes,” 13. committee used language which envisioned a 37 strong worldwide AG organization and identity Missouri, U.S.A.,” 19-27. DOH Files, FPHC. Constitution and Bylaws of the World (“coordinate,” “provide a strong international 22Ibid., 18-19. The transcriber of the committee Assemblies of God Relief and Development platform,” and “produce”). Yet, in the first meeting minutes was unable to complete the Agency, September 28, 1994. FPHC. constitution, as well as later revisions, the missing words. See similar comments by Peter 38George O. Wood, “World Assemblies of descriptive language shifts by reflecting a loose Kuzmic on page 17. God Fellowship: Uniting to Finish the Task,” or weaker organizational structure (“promote,” 23For Hogan’s comments on this see: Ibid., in Toward Pentecostal Cooperation: Emerging “encourage,” “support,” “affirm,” and “provide day two, 6-8. Power for the World Evangelization, ed. by Grant McClung and Arto Hamalainen non-legislative means”). See: World Pentecostal 24 Assemblies of God Fellowship, Constitution See the provisional committee’s final proposal (forthcoming 2011). to the 1989 delegates in: Notebook: 1989 and Bylaws, 1989, 1. FPHC. 39 International Decade of Harvest Conference. The WAGF does not keep statistics on the 17 The provisional committee was made up of FPHC. number of adherents in its member churches. The statistics in this article are taken from the representatives who were elected by the 1988 25 Conference delegates from their respective Ibid., 35. Worldwide Assemblies of God Constituency regions of the World: From Asia, Andrew 26World Pentecostal Assemblies of God Report, compiled by AG USA World Evans (Australia) and Prince Guneratnam; Fellowship, Constitution and Bylaws, 1989, Missions. The worldwide AG constituency from Eurasia, Daniel Munshi (Bangladesh) 1. FPHC. includes “Pentecostal elements with which and Peter Kuzmic (Yugoslavia); from Latin 27The WAGF’s Statement of Faith was expanded Assemblies of God World Missions (AGWM) America, John Bueno (CELAD organization to include these doctrines in 2000. has a fraternal relationship even though they & Northern area), Jose Wellington da Costa 28 may not use the term ‘Assemblies of God’ to (Brazil and Southern part), and Errol Bhola Transcript: “Decade of Harvest Conference, identify themselves.” In 2009 the Assemblies (Caribbean); from Africa, Immanuel Lazaro Westin Hotel, Indianapolis, Indiana, August of God had constituents in 213 nations and (Tanzania), and Jean Pawentaore Ouedraogo 14-15, 1989,” 7. DOH Files, FPHC. territories; 140 of those nations had organized (Burkina Faso); and from North America, 29Ibid., 10. national churches that formally affiliated with William Cornelius (Canada), and J. Philip 30Ibid., 83. G. Raymond Carlson later echoed the WAGF. See “Official Statistics Assemblies Hogan (USA). Yonggi Cho was unanimously this sentiment (p. 88). Francesco Toppi of of God Division of Foreign Missions, 1989” added to this provisional committee, and J. Italy also gratefully affirmed both Hogan and (Springfield, MO: DFM, 1989) and “Worldwide Philip Hogan was appointed chairman by the Carlson’s comments (p. 90). Assemblies of God Constituency 2010 Report” international delegates. (Springfield, MO: AGWM, 2010).

2011 AG HERITAGE 47

In Spirit and Truth: Higher Education in the Assemblies of God

By P. Douglas Chapman

Training and educating Pentecostal Christians for life Pentecostal message.4 and service has been an integral part of the Assemblies of Over the next eight years, the General Council endorsed God (AG) since its organization in 1914. The call for the six other schools. Included in that number were: Mount first General Council included this declara- Tabor Bible Training School (Chicago, tion: “We may have a proposition to lay Illinois);5 Pacific Bible and Missionary before the body of a general Bible train- Training School (San Francisco, ing school with a literary department for Training and California);6 Beulah Heights Bible our people.”1 A subsequent announce- educating Pentecostal School (North Bergen, New Jersey);7 ment restated this purpose as follows: Christians for life and Rochester Bible Training School “As Jesus commanded in the great (Rochester, New York); Bethel Bible commission, that the Gospel should be service has been an Institute (Newark, New Jersey);8 and taught, preached and published in all integral part of the Southern California Bible Institute the world before His return, we should Assemblies of God (Los Angeles, California).9 consider the Ministerial, School and since its organization Many Pentecostals had enthusi- Publishing interests, to the glory of God, astically adopted the “Itinerary Bible that Jesus may be with us even unto the in 1914. School” model (short-term classes end of the world.”2 In the decades fol- lasting a few weeks), particularly in lowing that meeting, the AG has been a the decade from 1910-1919. Daniel leader in establishing a variety of education- Charles Owen Opperman10 (1872-1926) al institutions for training and equipping its constituents for was the leading sponsor of these short-term Bible schools, life and service in the church. hosting numerous schools in Alabama, Arkansas, Iowa, Missouri, and Texas.11 Opperman’s educational philosophy The Emergence of Pentecostal was simple; he taught his students “how to pray, how to Bible Schools, 1900-1920 study God’s Word, how to know the Lord and walk with Although no plan for a Bible training school emerged Him.”12 from the 1914 General Council, delegates did endorse the Despite the relative success of these Bible Schools, the Gospel School in Findlay, Ohio, operated by Thomas King first generation of Pentecostal Christians recognized the Leonard (1861-1946). This school, like many others of its need for more permanent and structured training schools time, consisted of short-term studies offered in just twen- for its members and adherents. This realization soon led to ty-one weeks, October to April. Furthermore, the council the establishment of schools owned and operated by various recommended “students in other localities avail themselves Pentecostal denominations. of the courses offered in other Full Gospel or Pentecostal schools within their reach, and avail themselves of all The Formation of Permanent opportunities for the study of the Word.”3 While the coun- Bible Schools, 1920-1945 cil did not identify those schools by name or location, no The privately owned and operated Bible schools, grad- less than ten schools then in existence had embraced the uating several dozen students per year, simply could not

2011 AG HERITAGE 49 donations.”16 These schools found themselves in competition with each other for stu- dent enrollment, financial support and resources necessary to secure their futures. The combined weight of these external forces resulted in the closure or merger of more than a dozen AG Bible schools by 1945.

The Development of Liberal Arts Education, 1945-1965 The end of World War II led to a flurry of activity within AG Bible institutes. They expanded their cur- riculum, offered various bachelor’s degrees and sought accreditation. Central Bible Institute sign at the entrance of the campus, 1929. Expanded Curriculum As early as 1934, P. C. Nelson, meet the swelling need for educated (1856-1927), Frank M. Boyd (1883- president of Southwestern Bible and equipped workers. In the fall of 1984) and William Irvin Evans (1887- School called for new courses in the 1920, the first school operated by the 1954), the school developed a three- curriculum that would prepare stu- General Council opened its doors — year diploma program. By 1939 stu- dents for careers in education, music, Midwest Bible School in Auburn, dent enrollment had reached 438 and business, engineering, architecture, 17 Nebraska. The school closed after the school was sending out more than and the industrial arts. North Central one year due to financial difficulties 100 graduates each year.14 Bible Institute opened a two-year 18 and a shortage of teachers and staff.13 Many other Pentecostal Bible Business College in 1938, while In 1922, the General Council autho- schools struggled for survival over Southwestern Bible Institute, after its the next twenty-five years. There were name change and move to Waxahachie, at least two inter-related causes for Texas, added a junior college in 1944. The Great Depression their life-threatening condition. First, of the 1930s placed there was an uncontrolled prolifera- tion of Bible schools after World War a financial hardship I. Through the leadership of vision- on the entire nation, ary individuals and local churches, and Pentecostal some eighteen Bible schools were Christians, already at established within the AG and at least another twenty-seven Bible schools the lower end of the were founded by other Pentecostal socioeconomic scale, denominations.15 Second, the Great found it especially Depression of the 1930s placed a difficult to sustain financial hardship on the entire nation, and Pentecostal Christians, already at their Bible schools. the lower end of the socioeconomic scale, found it especially difficult to sustain their Bible schools. “Our rized the establishment of Central present Bible schools,” observed P. Ray Roepke, a student at Central Bible Institute (CBI) in Springfield, C. Nelson, president of Southwestern Bible Institute, is reading Bible Doctrines by P. C. Nelson, ca. 1948. Missouri. Led by Daniel Warren Kerr Bible School, “were built from small

50 AG HERITAGE 2011 D. C. O. Opperman and students at the short-term Bible school held at Hot Springs, Arkansas, just prior to the first General Council, 1914.

Northwest Bible Institute did the same of liberal arts education within a spir- Accreditation in 1955, citing the need to satisfy the it-filled community of believers.21 To Assemblies of God schools sought increasing demands for liberal arts safeguard the Bible institute’s role as accreditation, in part, because the training “in a Pentecostal environ- the center for ministerial and mission- provisions of the GI Bill — federal ment” as its motivation.19 ary training, Evangel College was lim- funding for tuition, textbooks, fees Several AG Bible schools began ited to offering just 22 credits of Bible and academic services for veterans extending their programs by add- and theology.22 — were only available at accredited ing a fourth year of coursework and offered various bachelor degrees: Southern California Bible College (1939); Northwest Bible Institute (1947); Central Bible Institute (1948); Southwestern Bible Institute (1950); Bethany Bible Institute (1954); and North Central Bible Institute (1956). Two schools added a fifth year of coursework resulting in graduate degrees: Central Bible Institute (1949) and Southwestern Bible Institute (1950).20 Concurrent with these curricular modifications by the Bible schools was a move in the late 1940s and early 1950s on the part of the General Council to establish a Pentecostal lib- eral arts college. In the fall of 1955, Evangel College opened for classes Students from Glad Tidings Bible Institute, San Francisco, CA are assisting amid some controversy over the role evangelist John Goben with a street meeting, 1925.

2011 AG HERITAGE 51 institutions.23 Since none of the coun- majors. Southwestern Bible Institute A Note from try’s Bible schools were accredited, sought regional accreditation in 1960. a series of discussions were held that Southern California Bible College Bob Cook led to the founding of the Accrediting and Bethany Bible College followed Association of Bible Institutes and suit in 1964 and 1966 respectively. Bible Colleges (AABC) in 1947.24 Southern California dropped the word The nineteen AG institutions of Central Bible Institute, Glad Tidings Bible from its name at that time, and higher education continue to train Bible Institute, Metropolitan Bible three years later, gained an endorse- large numbers of future pastoral lead- Institute, North Central Bible Institute, ment from the California Department ers and missionaries, even though South-Eastern Bible Institute, of Education for its elementary educa- 27 there are many other “delivery sys- Southern California Bible College, tion program. tems” one can use to complete edu- and Southwestern Bible Institute As the Bible schools sought and 25 cational requirements for credential- became charter members in 1948. As the baby boomers were com- ing with the AG. It is significant that ing of age, the Pentecostal Bible even though the academic programs school movement experienced a for AG schools have continued to startling metamorphosis. The tradi- expand through the past few decades, tional Bible-based curriculum gave the number of students graduating way to increased general education with majors focused on ministe- courses and new majors in business, rial training has increased at most elementary education, music and schools. In fact, the largest major for psychology appeared. Gradually, the most AG colleges continues to be the four-year bachelor’s degree replaced Pastoral Theology/Ministry/Church the three-year diploma. Professional Leadership major. accreditation through the AABC soon In 1996, the number of grads yielded to regional accreditation; as from AG schools majoring in minis- a result, several schools abandoned try totaled 854; in 2009 that number their historic Bible school identity and had increased to 1,086 — an increase embraced new identities as four-year Denworth Hall at Zion Bible of 27%. Of all the students graduat- liberal arts colleges. It is doubtful that College, Haverhill, MA. ing from AG colleges in 2009 (3,277) any Pentecostal educators of the early 33% of them majored in ministry.* It 1960s were listening to Bob Dylan. received regional accreditation, they could be truthfully stated that while Nevertheless, he was right — “the severed their accreditation connec- academic programs have prolifer- times they [were] a-changin’.”26 tions with the American Association ated at AG colleges and non-ministry of Bible Colleges.28 These schools majors continue to grow in popular- The Creation of reduced the required number of ity, the colleges continue to faithfully the Comprehensive required Bible and theology credits fill a vital role for the fellowship Universities, 1960-Present by more than one-third, thus making by training large amounts of future Assemblies of God higher educa- room in their curriculum for expanded 29 church leaders in their classrooms. tion in the last fifty years, with some non-ministry course offerings. The *Statistics gathered by the exceptions, moved away from the AABC standard had been 30 credits of Bible school model and embraced the Bible and theology in all majors; the Alliance for AG Higher Education comprehensive university model. AG lowered its standard to only 18 office from all 19 endorsed colleges During the 1960s, several AG credits of Bible and theology for all in early 2010. Bible schools sought regional accredi- non-ministry majors.30 tation for their programs. These deci- As the number of non-ministry G. Robert Cook is the Executive sions brought additional pressure majors grew, specialized accreditation Vice President of the Alliance upon the schools to broaden their was required for programs in elemen- for Assemblies of God Higher curriculum in general education and tary and secondary education, nurs- Education. introduce additional non-ministry ing, and social work. Several schools

52 AG HERITAGE 2011 Students congregating near a fountain at Southeastern University, Lakeland, FL. added graduate majors in ministry and isterial education. dent schools in Springfield, Missouri, other areas of professional training In 1961, the General Council autho- for the purpose of strengthening the including business, counseling, edu- rized the establishment of a graduate overall academic offerings and the cation, and psychology. Finally, seven school of theology, and this became a financial base of the schools.34 Bible schools changed their names; six reality under the leadership of Cordas by adding the word “university” and C. Burnett (1917-1975).32 The first The Rebirth of Practical seven by deleting the word “Bible,” students were enrolled in 1973. Today, Ministry Training thus confirming that they were, the Assemblies of God Theological In 2003, the General Council of indeed, no longer Bible schools.31 Seminary (AGTS) offers numer- the AG recognized the role of several Other schools have chosen to ous graduate and doctoral degrees in types of short-term training programs. maintain their primary focus on min- divinity, ministry and missions.33 In It passed a resolution broadening the isterial training. These schools — the January 2011, the boards of direc- Commission on Christian Higher Education’s statement of purpose enabling it to become “a resource and provide partnership opportunities for other ministerial training institutions, including church-based Bible insti- tutes, Master’s Commissions, non- traditional educational systems, and other entities providing ministerial training.”35 This resolution provides ample evidence that training and prep- aration for ministry and lay service in the AG has come full circle; once again, short-term programs of disci- pleship and training are seen as valu- able and significant options for many persons seeking an alternative to four years of collegiate training. The best known of these “other ministerial training institutions” is the Master’s Commission (MC) program. Administration building at , Springfield, MO. Founded in 1984 through the efforts of First Assembly of God (Phoenix, largest of which are Central Bible tors of AGTS, , Arizona), Master’s Commission College, Bible College, and and Evangel University unanimously affords young adults an eight-month Zion Bible College — continue their adopted a resolution agreeing to work immersion experience in Christian strong emphasis on spiritual and min- toward consolidation of the three resi- discipleship, spiritual formation,

2011 AG HERITAGE 53 Scripture memorization, practical conducted one weekend per month the Berean Bible Institute in October ministry training, music, evangelism (a minimum of five hours) for nine 1926, in San Diego, California to and missionary outreach.36 In 2009, months. Students also complete vari- offer Bible courses and missions AG churches reported more than 352 ous levels of independent study, read- training in Spanish so that Hispanics Master’s Commissions were operating ings, written assignments, and test- might receive training to minister in nearly every state with an enroll- ing. Proctored by the district staff and among their people in the American Southwest and throughout Latin America.41 She developed curriculum, wrote several books and numerous articles. Luce’s school, now known as Latin American Bible Institute, is located in La Puente, California and continues its educational mission. A contemporary of Luce was Henry C. Ball (1896-1989) who founded the Latin American Bible Institute in San Antonio, Texas in November 1926.42 As a result of these groundbreaking efforts, other Spanish language Bible schools have been founded in Texas, California, New York, Florida, and Puerto Rico.43 The population of Native Americans has not been ignored as Bible schools have been formed to Students outside the Health and Sciences Center at Northwest University, meet their specific spiritual and edu- Kirkland, WA. cational needs and interests. In 1957, ment that exceeded 2,000 partici- selected pastors from across the state, Alta Mary Washburn (1906-1990) pants.37 this training program “seeks to inte- established the All Tribes Bible Another program of short-term grate spiritual formation, relational School in Phoenix, Arizona. Known ministry training are the “church- learning, and academic achievement today as , based Bible institutes” (CBBI). These and provide a unique learning experi- it is the only regionally accredited, training centers, often located in larger ence. Students will not only meet the evangelical college serving Native congregations, provide students an educational requirements for obtaining American students.44 One other post- opportunity to learn under the tutelage ministerial credentials but are encour- of the pastoral staff. Students develop aged to develop the character and skill their ministry skills by putting their essential for effective ministry.”40 In many respects, training into practice within the local In many respects, these nontradi- these nontraditional church. In 2009, the AG reported the tional approaches to ministry prepara- existence of 1,416 CBBIs that trained tion are reminiscent of the Bible and approaches to 14,510 students.38 missionary training schools exist- ministry preparation­ A third ministry training pro- ing during the earliest days of the are reminiscent of the gram has emerged within the past ten Pentecostal revival. Bible and missionary years. Twenty-four districts, enrolling over 3,400 students, have established Specialized Training for training schools “Schools of Ministry” (DSOM) to Specific People Groups existing during the provide clergy training resulting in the Some educators recognized the earliest days of the issuance of ministry credentials within need for Bible school training tai- Pentecostal revival. one year.39 lored to specific ethnic populations. Typically, DSOM classes are Alice E. Luce (1873-1955) established

54 AG HERITAGE 2011 secondary institution serving Native Americans was founded in 1968 by Pauline Mastries, Charles Hadden, and Hubert Boese as Eastern Indian Bible Institute. The current name is Native American Bible College at Shannon, North Carolina.45 Finally, several AG schools have been forerunners in providing edu- cation for students with hearing impairments. In 1969, launched the Carlstrom Deaf Studies program, which is cur- rently the “only fully self-contained degree granting program for the deaf Assemblies of God Theological Seminary, Springfield, MO. among AG institutions.”46 Central Bible College and Zion Bible College spondence students.49 The following Correspondence Institute (ICI) to form also provide educational opportunities year, the General Council announced Global University.51 At various times for persons within the deaf commu- the establishment of a Correspondence in their history, several AG universi- nity. School, under the direction of Frank ties have also offered correspondence M. Boyd, called the Berean School of courses, including North Central Advances in Distance the Bible.50 Over the next fifty years University, Southeastern University, Education more than 40,000 students enrolled and Southwestern Assemblies of God Assemblies of God educators in these courses. This correspondence University. have long recognized the difficul- school eventually began offering col- Extension Sites ties of attending residential colleges. Recognizing the limitations of cor- Consequently, they have offered a respondence education, Central Bible variety of distance education options, Institute established an extension pro- including correspondence courses, gram in Detroit, Michigan in 1962 extension sites, and online degree pro- offering classroom instruction lead- grams. ing to the Associate of Arts degree.52 Correspondence Courses Central Bible College also has exten- As early as 1914, a series of sion sites at Grand Rapids, Michigan “Home Bible Studies” were made and Ozark, Missouri (James River available from the Gospel Publishing Leadership College). Other CBC House, founded by T. K. Leonard, extension sites were briefly oper- superintendent of The Gospel School. ated in Memphis, Tennessee; Denver, These studies of the entire Bible Colorado; and Little Rock, Arkansas. could be completed in one year.47 Presently, two institutions have exten- In 1926, Central Bible Institute sion campuses that offer associate offered a series of seven courses on and bachelor’s degrees: Northwest the , New Testament, University in Salem, Oregon and Dispensational Studies, Prophecy, Valley Forge Christian College in Life of Christ, Pauline Epistles, and Woodbridge, Virginia.53 Graduate edu- Evangelism. Each course could be American Indian College, Phoenix, AZ. cation is offered by the Assemblies of completed in eight to twenty-four God Theological Seminary on eight months and cost between $6.00 and lege credit courses and was renamed branch campuses.54 $12.00.48 In 1947, Southwestern Bible Berean College and then Berean Online Education Institute made its Spanish and French University. In 1999, Berean University Recent advances in technol- language courses available for corre- merged with the International ogy make it possible for students

2011 AG HERITAGE 55 Institute,” Pentecostal Evangel, April 16, 1921, 11. 10Edith L. Blumhofer, “Opperman, Daniel Charles Owen,” in Stanley M. Burgess and Eduard M. van der Maas, eds. The New International Dictionary of Pentecostal and Charismatic Movements. Rev. and expanded ed. (Grand Rapids, MI: Zondervan, 2002), 946-947. 11Carl Brumback, Suddenly from Heaven (Springfield, MO: Gospel Publishing House, 1922), 110. Lowell Lundstrom Heartland Student Life Center at Trinity Bible College, 12D. C. O. Opperman, “Bible School in Ellendale, ND. Eureka Springs, Arkansas,” Weekly Evangel, April 3, 1915, 2; Glenn Gohr, “Short-term to earn a college degree by study- their faith and commitment to educa- Bible Schools: D. C. O. Opperman and Early ing via the internet. Using software tion can be found in the institutions Ministerial Training,” Assemblies of God such as Blackboard, eCollege, Angel they established. Heritage 10:4 (Winter 1990-91): 8-11; Glenn Gohr, “Short-term Bible Schools: D. C. O. and similar programs, students can Opperman and Early Ministerial Training,” view classroom lectures, partici- Assemblies of God Heritage 11:1 (Spring pate in discussion boards, conduct P. Douglas 1991): 5-7, 21. Chapman serves as 13Glenn Gohr, “The Midwest Bible School: research, access library holdings and Spiritual Formation submit assignments. Various degree Pastor at Manassas Remembered on Its 70th Anniversary,” programs may be earned online at Assembly of God Assemblies of God Heritage 10:2 (Summer 1990): 13-16; Glenn Gohr, “The Midwest Bible , Central Bible (Bristow, Virginia) and is an adjunct School: Remembered on Its 70th Anniversary, College, Southeastern University, faculty member Part 2,” Assemblies of God Heritage 10:3 (Fall Southwestern Assemblies of God at Valley Forge 1990): 11-13. University, Trinity Bible College, Christian College. He holds a Ph.D. in 14Ernest S. Williams, “A Word from the and Valley Forge Christian College.55 Higher, Adult and Lifelong Education President,” Pentecostal Evangel, September from Michigan State University. Global University also offers college 9, 1939, 13-14. 15 courses online which include a digital Chapman, 273-282. NOTES 16 library of resources. P. C. Nelson, “Enlarging our Educational Facilities,” Pentecostal Evangel, June 16, 1934, 7. Conclusion 1E. N. Bell, “General Convention of Pentecostal 17Ibid. The purpose of Pentecostal high- Saints and Churches of God in Christ,” Word 18Ivan O. Miller, “Business Training For er education, D. W. Kerr wrote in and Witness, December 20, 1913, 1. N.C.B.I. Students,” Pentecostal Evangel, April 1922, is “to cause people to get God’s 2Word and Witness, February 20, 1914, as cited 16, 1938, 12. viewpoint of things and to impart the in the General Council Minutes, April 1914, 4. 19“Southwestern Assemblies of God — same to others. In other words, [an 3General Council Minutes, April 1914, 7. History,” http://www.sagu.edu/go/about- Assemblies of God school] may be 4P. Douglas Chapman, “The Whole Gospel For sagu/history ( accessed December 4, 2010); defined as a place where one may The Whole World: A History of the Bible School “Northwest Bible College to open a Junior College Department,” Pentecostal Evangel, learn to think, speak, live, work and Movement Within American Pentecostalism, 1880-1920” (Ph.D. dissertation, Michigan State August 14, 1955, 19. die scripturally.”56 The AG presently University, 2008), 273-282. 20Thomas F. Henstock, “A History and endorses nineteen institutions of high- 5“Mount Tabor Bible Training School,” General Interpretation of the Curriculum of Central er education, with a combined enroll- Council Minutes, 1917, 23-24. Bible Institute” (Master’s thesis, Central Bible College, 1963), 31. ment of 16,277 students in the fall of 6“Resolution on Bible School,” General 57 21 2009. Council Minutes, 1919, 23. “New College to Open Next Fall,” Pentecostal Evangel, January 15, 1955, 15. The story of AG higher education 7John Coxe, “Report on Committee on 22 is one of visionary, entrepreneurial, Schools,” General Council Minutes, 1921, For a complete description of the events Spirit-filled educators who have raised 64-65. surrounding the founding of Evangel College, 8 including the role of the Bible school presidents, up in each new generation, Pentecostal “Pentecostal Bible Schools,” Pentecostal see Barry H. Corey, “Pentecostalism and the leaders for the church, community and Evangel, March 19, 1921, 9. Collegiate Institution: A Study in the Decision the world. The lasting testimony to 9D. W. Kerr, “Southern California Bible to found Evangel College” (Ph.D. dissertation,

56 AG HERITAGE 2011 Boston College, 1992). of their major. in 2009 and became the Alaska District School 23Fred F. Harcleroad and Judith S. Eaton, “The 32“Resolutions Regarding Graduate School of of Ministry. Hidden Hand: External Constituencies and Theology,” General Council Minutes, 1961, 46“North Central University — Carlstrom Their Impact” in Philip G. Altbach, Robert O, 38-39. Deaf Studies,” http://www.northcentral.edu/ Berdahl and Patricia J. Gumport, eds. American 33“Assemblies of God Theological Seminary academics/departments/carlstrom-deaf-studies Higher Education in the Twenty-First Century: — History,” http://www.agts.edu/about/history. (accessed December 6, 2010). Social, Political, and Economic Challenges. html (accessed December 4, 2010). 47General Council Minutes, April 1914, 14-15. 2nd ed. (Baltimore: Johns Hopkins University 34 48 Press, 2005), 269-270. “Resolution of Consolidation,” adopted “Home Bible Study Opportunity,” Pentecostal by the Boards of Directors of AGTS, CBC, Evangel, May 7, 1927, 13. 24Today this agency is known as the Association and Evangel University, January 25, 2011; 49 for Biblical Higher Education. “Language Instruction By Mail,” Pentecostal “Executive , General Council Evangel, August 9, 1947, 15. 25 John Mostert, The AABC Story: Forty Years university boards set strategic vision for resident 50 with the American Association of Bible Colleges schools,” AG-NEWS, January 28, 2011. “Your Correspondence School,” Pentecostal Evangel, September 4, 1948, 11 (Fayetteville, AR: American Association of 35 “Resolution #20 – Expansion of Commission 51 Bible Colleges, 1986), 13-43, 159-160. on Christian Higher Education,” presented at Miriam Testasecca, “Berean University: The 26Bob Dylan, “The Times They Are a-Changin’.” the 50th General Council of the Assemblies Beginnings of Assemblies of God Distance Copyright 1963; renewed 1991 Special Rider of God, Washington, D.C., July 31-August 3, Education,” Pentecostal Evangel, December Music. 2003. 2, 2001, 25. 52 27Donald Paul Gray, “A Critical Analysis of the 36“Master’s Commission USA — Overview,” “Central Bible College — Michigan Academic Evolutionary Development Within http://masterscommissionusa.com/page/ Extension,” http://netcom.cbcag.edu/ the Assemblies of God Higher Education overview/ (accessed December 10, 2010). NetCommunity/Page.aspx?pid=685 (accessed December 4, 2010). Movement, 1914-1975” (Ph.D. dissertation, 37 “National Profile Church Data for Calendar 53 Southwestern Baptist Theological Seminary, Year 2009,” All Church Ministries Report “Northwest University — Salem Campus,” 1976), 93, 116-119. #750 (Springfield, MO: General Council of http://salem.northwestu.edu/, (accessed 28Among the nine largest and oldest Bible the Assemblies of God, 2010). December 4, 2010); and “Valley Forge Christian College — Woodbridge Campus,” http://www. schools – Bethany, Central, North Central, 38 Ibid. vfcc.edu/woodbridge/ (accessed December 4, Northwest, Southeastern, Southwestern, 39 Trinity, Valley Forge, and Vanguard – only “District Schools of Ministry,” http://www. 2010). Central Bible College and Trinity have retained dsomag.org/ (accessed December 4, 2010). 54“Assemblies of God Theological Seminary accreditation with both the Association of 40“Michigan School of Ministry,” www.aogmi. — Continuing Education Class Opportunities,” Biblical Higher Education and its regional org/238715.ihtml (accessed December 10, http://www.agts.edu/continuing_education/ accreditation association. 2010). class_opportunities.html (accessed December 29There are a few exceptions. Central Bible 41Alice Luce, “Bible School Opens at San 4, 2010). College and North Central University retain Diego,” Pentecostal Evangel, November 13, 55“Distance Learning Through eBethany,” a 30-credit Bible core for all majors. 1926, 4. http://www.bethany.edu/academics/online- 30The Alliance for Assemblies of God Higher 42H. C. Ball, “Latin American Bible Institute,” education/index.php (accessed December 4, Education (AAGHE) is an agency established Pentecostal Evangel, December 4, 1926, 18. 2010); “Central Bible College-Online Degrees,” http://netcom.cbcag.edu/NetCommunity/Page. by the General Council “for the purpose 43Gaston Espinosa, “Bible Institutes, Spanish- of reviewing, evaluating, and endorsing aspx?pid=852 (accessed December 4, 2010); Speaking,” in Stanley M. Burgess and Eduard “Southeastern University — Online Programs,” Assemblies of God institutions of higher M. van der Maas, eds. The New International learning at the institute, baccalaureate, and http://www.seuniversity.edu/online/ (accessed Dictionary of Pentecostal and Charismatic December 4, 2010); “Southwestern Assemblies graduate level. The endorsement process Movements. Rev. and expanded ed. (Grand is intended to facilitate the development of of God University — School of Distance Rapids, MI: Zondervan, 2002), 380-381. Education Admissions,” http://www.sagu.edu/ educational institutions that are committed to 44 the mission of the Church, the integration of Joseph J. Saggio, “Alta M. Washburn: go/admissions/school-of-distance-education- faith and learning in the Pentecostal tradition, ‘Trailblazer’ to the Tribes,” Assemblies of God admissions (accessed December 4, 2010); and academic excellence.” See “The Alliance Heritage 27 (2007): 28-33. “Trinity Distance Education,” http://www. for AG Higher Education, Endorsement Criteria 45Good Shepherd Indian Bible Institute in trinitybiblecollege.edu/de (accessed December and Procedural Manual,” (Springfield, MO: Mobridge, South Dakota was founded in 4, 2010); and “Valley Forge Christian College General Council of the Assemblies of God, 1970 by Leo and Mildred Bankson (later — School of Graduate Studies,” http://www. 2005), 1. renamed Central Indian Bible College and vfcc.edu/graduatestudies/ (accessed December 4, 2010). 31 then Black Hills Indian Bible College in These historic Assemblies of God Bible 56 colleges have so changed their names: Bethany, Rapid City, South Dakota). Its successor is Daniel W. Kerr, “Heart Talks on Bible Eastern (Valley Forge Christian College, the Institute for Ministry Development, an Schools: The Purpose of Bible Schools,” not University), North Central, Northwest, intercultural distance-education program for Pentecostal Evangel, May 27, 1922, 5. Southeastern, Southern California (Vanguard), Native Americans. Far North Bible College 57“AG Endorsed Higher Education Institutions’ and Southwestern. North Central University, in Anchorage, Alaska was established in 1962 Enrollment — 2000-2009,” (Springfield, MO: however, continues to require 30 credits of through the efforts of Arvin and Luana Glandon General Council of the Assemblies of God, Bible and theology for all students, regardless along with Kenneth Andrus. This school closed 2010).

2011 AG HERITAGE 57

From Infidel to Christ: Howard A. Goss

By Robin Johnston

Howard A. Goss was one of the key figures in the emerg- with fondness. In his hindsight it was a “boy’s paradise,” ing Pentecostal revival in America one hundred years ago. the forests filled with wild game and the clear swift streams Goss, a self-described “infidel” in his youth, was an early teeming with fish.4 convert of Charles F. Parham. He quickly became a leader As a fifteen-year-old, Howard moved from the wooded in Parham’s Apostolic Faith Movement and was one of the hills of the Ozarks to the tri-state region where Missouri, organizers of the Assemblies of God (AG) in 1914. After Kansas, and met. His father, perhaps enticed by embracing the Oneness movement, he left the AG in 1916. the promise of great opportunity in the mining business, He ultimately became one of the founding fathers of the sold the family farm and invested in a mining venture in United Pentecostal Church International, which was formed Galena, Kansas. His new home, Galena, had all the trap- in 1945. pings of a frontier mining boomtown. Goss wielded significant influence on the young AG. Galena exhibited the best and the worst of frontier min- According to historian Carl Brumback, Goss was “the man ing towns. At its best it afforded an opportunity by capital who was chiefly responsible for the Hot Springs Council.” investment or abundant employment to get ahead financial- Brumback also noted, significantly, that Goss did this when ly. At its worst it demonstrated the depths to which humans he “was only thirty years old, but already a Pentecostal so often fall. Tent cities sprang up and life seemed about as veteran.”1 After Goss’s departure, his colorful testimony secure as the tents. Howard remembered the insecure nature became a distant memory for many in the AG. This arti- of the city: cle resurrects those memories, reintroducing readers to the testimony of one of the founders of the AG. Included here Rough men came from every direction, riding or driving are stories from his childhood, conversion, and ministry through the deep mud or dust, whichever for the moment through 1906. made up the newly laid-out streets. They drank, gambled, shot, fought or killed each other as they pleased. Largely Childhood making their own laws, they went their own ways, and Howard Archibald Goss was born on March 6, 1883, worked in the mines when they felt like it, or when they to William Clinton Goss and Margaret Jane (Gillette) Goss ran out of money and were compelled to. In the business on a farm near Steelville in Crawford County, Missouri.2 section almost every other building housed a saloon with Clinton, as he was known, and Margaret had eleven chil- brothels sandwiched in between.5 dren, nine boys and two girls.3 Howard Goss was convinced his childhood developed in Clinton Goss had seen Galena as an opportunity to bet- him a strong work ethic that remained throughout his life. ter his family financially. Unfortunately his gamble quickly He learned a number of lessons on the farm. On one occa- failed, and the family lost its financial stake. As a result of sion his father sent Howard and his younger brother Bryl this swift reversal, Howard himself became a miner. His first to plant a field with corn. The boys were not paying close mining job was to replace a miner who had been killed on attention to the task and they spilled the corn on the ground. the job the previous day. His early jobs were underground, Deciding it was too much work to pick up the spilled corn, and through a series of accidents that almost cost him his they covered it with dirt. When the corn sprouted it revealed life, he came face to face with his mortality. His near-death their laziness and the punishment meted out by his father experiences unsettled his young heart and perhaps laid the taught young Howard a lesson he remembered throughout groundwork for not-too-distant religious conversion. his life: Be sure your sins will find you out. He soon secured an above-ground job in the mining In spite of the hard work, he remembered his childhood industry, and by the time he was nineteen, management

2011 AG HERITAGE 59 thought he had potential for advance- the women’s work of our church,” he hold on to infidelity.12 ment and presented him with an remembered his home as non-Chris- While it is impossible to know opportunity. The opportunity was con- tian. At some level there is a contra- with certainty the state of Howard’s ditional on Howard graduating from diction in Howard’s recollection. His religious upbringing, it is safe to say high school, and so to prepare himself, mother, in his words, was a staunch that in no way did he consider himself he returned to high school.6 Christian and church member at least to be a Christian. He did, however, as early as 1901, and yet Howard said consider himself and his brothers to be Introduction to that he was the first in his family to the upstanding citizens not touched by the Pentecostalism find the Lord.10 wickedness of the city in which they High school presented Howard Howard recalled the lack of faith lived. with a number of new opportunities in his childhood home: in addition to his education. He was a Conversion gifted athlete and soon was both box- None of us were Christians at this In the fall of 1903 Galena was ing and playing on the football team. time. Far from it. We never had a turned on its head by a series of reviv- While he benefited from both his edu- Bible story told to us. We never read al meetings. Mary Arthur, the wife cational and athletic opportunities, it a Bible, attended a Sunday School, of a prominent merchant in Galena, was in high school where he received or a church on our lives. God was had been healed under the ministry of a personal invitation to visit the reviv- completely ignored in our home. Charles Parham the previous summer al services of Charles Parham, and that Once my Mother told me that I in El Dorado Springs, Missouri.13 Mrs. visit changed the trajectory of Goss’s could never be a truly educated Arthur returned to Galena ecstatic life.7 man unless I had read at least some about her healing and invited Parham Galena was an unlikely place to portions of the Bible. To please her to hold services in her home. experience a religious conversion. The I got a Bible and asked her where Parham’s revival in Galena had tri-state area around Galena was not to read. She said anywhere she gathered momentum and although known for its religious affection. In supposed. I opened at Matthew the Arthur residence was in Sarah fact, the opposite was true. With little and after reading the first chapter Parham’s words “large and commo- exaggeration a local poet wrote the through, I remarked: “Well, if it dious,” it was soon too small for the following of nearby Joplin, Missouri: is all like this, I do not want crowds who wished to attend.14 The to read anymore of it.” She never meeting moved to a tent erected on a Suez was still east of us and there mentioned it again. Consequently I nearby vacant lot and, as winter set in, were no Ten Commandments, for grew up quite free from the doubts, to the Grand Leader Building. Crowds way down yonder in Southwest unbelief and erroneous ideas which flocked to the twice-a-day meetings Missouri, where women drink plague many a church member … seeking healing and the baptism in the and curse like fury; where the even today.11 Holy Spirit.15 barkeepers sell the meanest liquor Howard Goss, drawn by the heal- which makes a white man sick When Goss said he was the first in ings and tongues-speech, was among and sicker, where the tinhorns rob his family to find the Lord, he meant the many who attended the meetings. you a little quicker, that’s where he was the first of his siblings. John, He was particularly moved by watch- Joplin is.8 his brother, was a committed ing an old Indian chief receive the “infidel.” He had been influenced baptism in the Holy Spirit. Howard claimed little or no reli- by the writings of Thomas Paine, gious background. His grandfather, Voltaire, and Robert Ingersoll and was Tall and straight as an arrow, Larkin Goss, had converted and eager to pass his “radical ideas” on to this old chief stood tilted rigidly joined the Methodist Church in 1857. his brothers. While most of his broth- backwards, yet maintained his 9While the extent of Larkin’s faith or ers did not share John’s commitment upright position by balancing his involvement with the Methodist to agnosticism, they were apathetic himself on the edge of his heels church is unknown, evidently his son about matters of faith. John thought without any support. While he was Clinton did not share his faith. Howard had the most promise in this praising God with uplifted hands, Although Howard’s mother was area and on his deathbed — he died his body trembled rhythmically as a “staunch Christian and a leader of at twenty-one — he urged Howard to if shaken by some great machine.

60 AG HERITAGE 2011 prepared him for a future ministry of Bible teaching.21 The Galena revival lasted until the end of January 1904. Parham used the interest stirred by this revival to reach out to other communities in the tri-state region. In February, he An Apostolic Faith gathering at Brunner Tabernacle, Houston, TX in 1906. opened a series of meetings in nearby Howard Goss is standing on the right of the first row. Baxter Springs and, by any measure, the revival was successful. Nearly This inflexible position he did not converts from the Galena revival in one quarter of the town converted and vary or relax in the slightest degree the Spring River. Howard Goss was Baxter Springs became the base of for over an hour. Then he began to among that hundred. At this juncture his operations. Down the road about speak in a strange language. in his ministry, Parham was baptiz- twelve miles in Melrose, another Unusually strong as I was, I ing converts in Jesus’ name and Goss revival meeting led to the construc- knew that it was beyond ordinary remembered being baptized in this tion of the first church structure built human power to perform this feat, manner.18 for a Pentecostal congregation.22 Like or many of the other things which Goss’s life changed radically fol- many early Pentecostals, Goss attend- I saw take place before my eyes. lowing his conversion. Parham taught ed these revival services nearly every But this was the incident that the need for a “clean holy life of vic- night.23 finally capped my decision that tory for all believers” and promised Mary Arthur and her friend there existed somewhere a Power that obedience to biblical principles Francene Dobson founded a per- higher than man. As I watched and brought an abundant life. This under- manent Apostolic Faith mission in cautiously listened further, I soon standing of the blessings of obedience Galena, and it became Goss’s home became fully convinced that there to biblical teaching would continue to assembly.24 He helped the assembly in was a Supreme Being, and that His shape the contours of Goss’s life. any way he could. Yet, Goss felt God power was at work in our town.16 He replaced his involvement in was calling him into a more active sports with church activities and participation and, in the fall of 1905, Mary Arthur’s sister, who taught in resigned from the two secret lodges he embarked for Texas and a new the local high school where Howard phase of his life. was a student, challenged him to sur- render his life to the Lord. It was the Early Apostolic first time anyone had ever spoken to Goss’s life changed Faith Ministry him about the condition of his soul. radically following his In September 1905, the young Goss The next night Howard went to the conversion. left his job in the mines of Galena, sold altar to seek the Lord. his horse, rig, and everything else he had, and joined a group of Apostolic I sought God every night for about Faith workers who were on their way two weeks and so far as I could tell to which he belonged.19 When his sea- to Texas. Starting “with my pockets no change of heart took place. But son of schooling was completed, he empty of money, but my heart brim- I persisted, for I had wholly given returned to work in the mines but his ful of zeal and courage for the Lord,” myself up to God and now wanted passion had changed. Thoughts of pro- he embarked on a ministerial path that Christianity to be my entire way of motions and material success had been would propel him into leadership in life. Finally one night I physically replaced by his Christian devotion. For multiple Pentecostal organizations.25 felt my sins go from me and I knew Grant Wacker this was evidence of the Soon he was intimately involved in within my heart that I was forgiven “relentless heaven-mindedness” char- the rapidly expanding Apostolic Faith and pardoned.17 acteristic of early Pentecostals.20 Goss work in Texas. now spent his spare time studying the Goss accompanied a band of work- On a cold winter day Charles Bible. He later reflected that this time ers to Alvin, Texas, in the late fall of Parham baptized about one hundred in Galena in intense study of the Bible 1905. They opened meetings in the

2011 AG HERITAGE 61 Opera House but soon outgrew it and class late in the afternoon and then out with a band of workers to open moved into an abandoned storage conducted as many as two services at a new work in Wallis. He stayed in building. A number of young con- Caledonia Hall in the evening. This Wallis a short while and then became verts from Alvin went on to become was on top of sharing in the household the leader of a band assigned to involved in gospel work, among them chores.29 Angleton. Millicent McClendon, who would The schedule did not get much This was his first leadership become Goss’s wife and fellow evan- lighter when the school term ended. assignment. He was twenty-two years gelist.26 Goss was in some type of a church ser- old and as of yet had not received A second band had gone on vice every day of 1906 until June 27 the baptism in the Holy Ghost. The to Galveston. In Goss’s words, when he missed a night due to moving train was the primary mode of trans- “Galveston was a very wicked place. from one mission station to establish portation for the workers, and when At the time; it was full of spiritual- a new one.30 He often visited the local going south from Houston, it passed ists and many other spirits of evil.”27 Methodist Sunday school when he through the small town of Alvin. Goss The band of workers in Galveston was was not engaged in an Apostolic Faith took every opportunity to stop there meeting severe resistance so Parham meeting on Sunday morning. This full because a young evangelist, Millicent dispatched a fresh group of workers to schedule set the tone for these early McClendon, had caught his eye, and assist them. As part of this reorganiza- years of ministry and demonstrated she was from Alvin. tion, Goss was reassigned from Alvin the passion Goss and other young con- The Angleton campaign, although to Galveston. verts had for the work of the Lord. not without some initial difficulties, The difficulties continued. However, life not only focused proved to be successful. Money was Although money was extremely on things spiritual. On one occasion tight — on one occasion the band of scarce, Parham insisted that his work- Parham thought it wise to lecture workers went without food for three ers take no public offerings. They days. At first the town resisted the were permitted to mention how their new movement but when a promi- work was financed but they could not nent Baptist deacon, Addison Mercer, make an appeal for an offering. They became the first convert the tide lived by “faith” and they felt that God turned.32 Goss shared the preaching provided, even if it was not exactly as duties with Anna Hall — in fact she they wished. preached more than he did. Just before the end of the year, This openness to women preach- Parham recalled Goss and the other ers was characteristic of early workers to Houston for a short-term Pentecostalism in general and of Bible school. Classes and nightly Howard Goss in particular. From his meetings convened in Caledonia Hall initial exposure to Pentecostalism, and the workers were housed at 503 Goss was associated with women Rusk Avenue.28 Classes were often ministers. They included Mary Arthur, held at the Rusk Avenue home as well. the first pastor of his home assembly He and his fellow students fol- in Galena33 and Sarah Parham and her lowed a punishing schedule although sister Lilian Thistlewaite, key mem- Goss never hinted at being tired in Newlyweds Howard and Ethel Goss bers of Charles Parham’s inner circle. his diary. Perhaps it was not men- Goss’s first wife, Millicent, was an out- tioned because Goss was young and on courtship. Goss recalled that he standing evangelist as was his second possessed boundless energy. Maybe “skinned the students” when address- wife, Ethel Wright. During the course it was because it was not considered ing this issue.31 Evidently the busy of his ministry it was not uncommon spiritual to recognize weariness. On an young workers had enough free time for Millicent, and after she died, Ethel, almost daily schedule, students attend- to develop romantic friendships with to preach the evening evangelistic ser- ed class in the morning, held services each other. vice while Howard would have been at the Southern Pacific Railroad shops When the school term ended the the daytime Bible teacher.34 at noon, held street services in the workers spread out to towns around Early in April, Parham called his afternoon, attended perhaps another Houston. On February 15, Goss went workers to Orchard for a convention

62 AG HERITAGE 2011 over the Easter weekend. Goss went determined to receive the baptism in the Holy Ghost.35 The services were intense — one lasted for eighteen hours.36 However, the convention closed with Goss disappointed that he still had not received the baptism in the Spirit. The excitement of the weekend lingered as the workers waited at the train station for transportation back to their respective fields. The train was First executive presbytery of the AG in front of a stone wall at the first General Council in Hot Springs, Arkansas, April 12, 1914. Seated in front delayed so Parham used the oppor- (l-r): T. K. Leonard, E. N. Bell, and Cyrus Fockler. Standing in back (l-r): J. tunity for one more service. When W. Welch, J. Roswell Flower, D. C. O. Opperman, Howard Goss, and M. M. the train finally arrived the workers Pinson. boarded it with worship still linger- ing in their hearts. It was on this train new locations for outreach. On May of an organizational structure. Parham ride that Goss finally became fully 15, Goss relocated to Brazoria and was appointed the “Projector” of the Pentecostal. He and twelve others opened a campaign.38 While not as Apostolic Faith, Carothers the general received the baptism in the Spirit and successful as the Angleton campaign, field director, and Howard Goss the began to speak in other tongues. In another beachhead had been estab- field director for the State of Texas. Goss’s words, “What a time we all had lished for the Apostolic Faith move- Goss was also ordained at this camp in the Lord! What a train ride!” ment. meeting.40 Although only twenty-three When the train arrived back in On occasion Goss would preach when he was appointed field director, Angleton, Goss and his fellow work- at the local African-American church. he was a trusted member of Parham’s ers exited the train spiritually “drunk.” His diaries, however, give no indica- young group and was already showing The town, curious about this unortho- tion of any interracial gathering. The a gift for organization.41 In spite of all dox behavior, filled the tent to hear interracial impulse of the Azusa Street the church activity, Goss also was able and see the spectacle. Goss, who was revival did not play a significant role, if to pursue a romantic interest. On the to preach, was unable to speak English any at all, in the Texas Apostolic Faith day the camp closed, he proposed to and soon gave up on his attempt to movement. Nevertheless, an African- Millicent McClendon, and she accept- preach and motioned for people to American female preacher did play ed.42 come to the front of the tent. The crowd a significant role in Howard’s life. For the remainder of 1906 Goss rushed forward and many received After his initial baptism in the Spirit, traveled throughout Texas, both to the baptism in the Spirit. Goss later Goss was unable to break through encourage established works and to declared that he had never been in a to tongues again. On August 14, he open works in new towns. At that time meeting like this before or since.37 He was in Houston working at Brunner there were about sixty workers in the was so caught up in his new experi- Tabernacle when Lucy Farrow, an state.43 In a notation added to the end ence that it was days before he could African-American preacher who had of his 1906 diary, Goss recorded that converse intelligibly in English. just returned from the Azusa Street he traveled 4,278 miles on the railroad The revival in Angleton continued revival, prayed for him and he spoke that year.44 At age 23, Goss was indeed throughout the spring. Occasionally in tongues again. From that time for- busy promoting and consolidating the Parham or W. F. Carothers would ward he was “able to speak in tongues Apostolic Faith movement. come down from Houston to check at any time I yielded to the Spirit of on the progress of the work. Goss God.”39 Summary of Goss’s helped construct a large brush arbor In August the Apostolic Faith work- Ministry after 1906 that became the primary meeting ers convened once again in Houston. By the summer of 1907, Goss and place for the revival. During the first A tabernacle had been erected in the the majority of the Apostolic Faith part of May, he scouted out the towns suburb of Brunner, and attempts were movement broke with Parham, who of Brazoria and Columbia as possible made to begin to establish some kind had experienced several setbacks over

2011 AG HERITAGE 63 the past year. The Texas Apostolic remarried on September 29, 1911, to the birthplace of the AG. Faith leaders, including Carothers and Ethel Wright, the Pentecostal pastor in Given the concerns many early Goss, had been chafing at Parham’s Howard’s hometown of Galena. They Pentecostals had relative to church authoritarian leadership. took their gospel tent to Hot Springs, organizations, the General Council of Parham’s authority was also Arkansas, in 1912 and settled there as the Assemblies of God, as it became diminished when he repudiated the pastor. officially known, was loosely struc- Azusa Street revival, led by his for- As he traveled, Goss became tured.54 Out of this successful orga- mer student, William Seymour, partly increasingly convinced of the need for nizational meeting came the larg- because he did not like the African- a more structured organization if the est Pentecostal fellowship in North American forms of worship. Finally, work were to be preserved. He under- America. Goss was appointed as one a widely-publicized scandal concern- stood an organization to be a group of of the twelve presbyters and was ing a possible homosexual relation- people united for the same purpose charged with the oversight of issuing ship involving Parham resulted in the and was sure that this was both neces- credentials to the western region of the departure of most of his followers.45 It sary and in keeping with the restora- fellowship.55 was a time of great discouragement, tion impulse of the movement.49 In The One year later, in the summer of yet the young movement, now led by Winds of God, he outlined his conclu- 1915, the AG was in turmoil over Goss and others, soon rebounded and sion as follows: “Thus from the Acts the “New Issue” — whether to reject began to experience expansion once of the Apostles and our own experi- the traditional Trinitarian baptismal again. ences, I was led to see that Spirit-filled formula in favor of baptizing “in the In the fall of 1909, Goss settled in people needed some restraint, just as a name of Jesus.” E. N. Bell briefly Malvern, a small town just outside of horse needs harness to produce worth- advocated “Jesus name” baptism, and Hot Springs, Arkansas. Howard and while results; that a simple legal form Goss asked Bell to rebaptize him in Millicent Goss had great success in of written co-operative fellowship … the name of Jesus at a camp meeting in Malvern. They established a flourish- was imperative, and God’s form for Little Rock, Arkansas. When the New ing assembly (now First Assembly of us, as well.”50 Issue expanded to reject the Trinitarian God), one of the largest of the time. Goss understood that early understanding of the godhead, Bell By the end of the year, 152 people had Pentecostals did not have “any wish and Goss took divergent paths. Bell “received Pentecost.”46 for a ‘hide-bound’ organization, the affirmed Trinitarian orthodoxy, while During this time when Malvern usual term for any degree of ecclesias- Goss accepted what he deemed to be was Goss’s focal point, while attend- ticism,” but “there seemed no satisfac- new light on the godhead. In 1916, ing a 1909 camp meeting in Houston, tory substitute” for at least some kind the AG adopted its Statement of Texas, he met Eudorus Neander Bell, of an organization.51 He had come to Fundamental Truths, which included a a former Baptist pastor from Fort this conclusion carefully, not wanting Trinitarian understanding of the god- Worth who had recently embraced “to grieve or to displease the Lord.”52 head. Bell remained Trinitarian and Pentecostalism.47 Bell became a close Goss was not alone in his concerns, a leader in the AG until his death in associate of Goss’s and, twenty years and his conclusions were shared by 1923. Goss had become a committed his senior, became quite influential in Bell and a number of other leaders Oneness leader and in 1945 helped to Goss’s life. E. N. Bell succeeded Goss of the loosely affiliated ministers and form the United Pentecostal Church as pastor of the Malvern church. Bell assemblies.53 International, an amalgamation of also took over editing the Apostolic In response to this perceived need, several earlier Oneness Pentecostal Faith periodical from Goss, ultimately the December 20, 1913, issue of Word groups. merging it with the Word and Witness, and Witness contained a call for an Howard Goss, one of the most sig- an early Pentecostal publication pri- exploratory meeting for a new orga- nificant figures of the early Pentecostal marily circulated in the southeastern nization to be held in April 1914 in movement and a leader in several orga- states by a group led by M. M. Pinson Hot Springs, Arkansas. The call was nizations, died on July 12, 1964, at the and H. G. Rodgers.48 signed by Goss, along with Bell, M. age of 80. The Pentecostal Evangel Goss traveled extensively, holding M. Pinson, Arch Collins, and D. C. O. published a lengthy, gracious obituary tent revivals in south central states. Opperman. The meeting convened as stating that, despite theological dif- His wife, Millicent, died while giv- planned in April 1914, and the Grand ferences, Goss was a “godly man” to ing childbirth in August 1910. He Opera House of Hot Springs became whom “we owe a debt.”56

64 AG HERITAGE 2011 9Ken Fiebleman, Ozark Hills Friends and 37Goss, Winds of God, 42-47. Robin Johnston Neighbors, 1929-2000: East Central Missouri 38Goss diary, May 1, 1906 - June 25, 1906. (Ph.D., Regent Ozarks, Vol. 4 (Paducah, KY: Turner Publishing 39Goss diary, August 14, 1906 and Goss, Winds University) is the Company, 2001), 171. of God, 56. editor in chief 10 She later converted to Pentecostalism along 40 of the United with Howard in Parham’s revival. Goss, Winds of God, 56-57. Pentecostal Church 41 11Goss, Winds of God, 10. Perhaps Goss’s physical stature contributed International and an to his success as a leader. Frequently when 12 adjunct professor Ibid. I asked those who knew Goss firsthand for at Urshan Graduate 13Howard Goss dates this meeting in the fall of recollections on him, they would mention his School of Theology. 1902. See Goss, Winds of God, 11. However, large stature and his frugal ways. this seems to be mistaken. Most other accounts 42Goss diary, August 20, 1906. The Goss diary This article was date the beginning of the Galena revival in the reveals that this relationship was not primarily adapted from: fall of 1903. a pragmatic decision on Howard’s part to find 14 Howard A. Goss: Sarah E. Parham, The Life of Charles Parham a ministry partner. The diary is sprinkled with (Joplin, MO: Tri-State Printing Co., 1930), 91. terms of endearment for Millicent. A Pentecostal Life 15 43 (Word Aflame Press, Ibid., 91-92. Goss, Winds of God, 57. 16 44 2010), by Robin Goss, Winds of God, 12. Goss diary, 1906. Johnston. To order, 17Ibid., 13-14. 45For a full treatment of these issues, see: Robin call 1-866-819-7667 18Fred J. Foster, Their Story: 20th Century Johnston, Howard A. Goss: A Pentecostal Life (Hazelwood, MO: Word Aflame Press, 2010), or visit the website: Pentecostals, Rev. ed. (Hazelwood, MO: Word Aflame Press, 1981), 121. See also Charles 62-73. www.pentecostalpublishing.com F. Parham, A Voice Crying in the Wilderness, 46Goss diary, December 26, 1909. Rev. ed.(Baxter Springs, KS: the author, 1910), 47Goss diaries, 1908-1909. Goss, Winds of 23-24. God, 122. 19 NOTES Goss, Winds of God, 15-16. 48At a camp meeting in May 1911, Pinson and 20Grant Wacker, Heaven Below: Early Bell decided to amalgamate their respective 1Carl Brumback, Suddenly … From Heaven: Pentecostals and American Culture (Cambridge, papers, Pinson’s, Word and Witness and Bell’s, A History of the AG (Springfield, MO: Gospel MA: Harvard University Press, 2001), 19. The Apostolic Faith under the Word and Witness Publishing House, 1961), 165. 21Goss, Winds of God, 17. masthead. The group was moving away from calling itself the Apostolic Faith movement 2 22 Margaret Goss, affidavit sworn on November Goff, 93. and the choice of name probably reflects 14, 1928, Howard Goss collection, The Center 23Blumhofer, Pentecost in My Soul, 121. this movement. See Edith L. Blumhofer, for the Study of Oneness Pentecostalism, 24Ibid. Restoring the Faith: The AG, Pentecostalism, Hazelwood, Missouri. and American Culture (Urbana and Chicago: 25Goss, Winds of God, 29. 3For Howard’s account of his family, see Ethel University of Illinois Press, 1993), 83-87. See E. Goss, The Winds of God: The Story of the 26Ibid., 30-31. also Goss, Winds of God, 122. Early Pentecostal Days (1901-1914) in the 27Ibid., 31. 49Howard Goss unpublished notes, Howard Life of Howard A. Goss (New York: Comet 28Ibid., 34. Goss Notes File, The Center for the Study of Press Books, 1958), 1. Crawford County, Oneness Pentecostalism. 29Goss diary, January 12, 1906, held at The Missouri, birth records indicate there were 50 eleven children, nine who survived infancy. Center for the Study of Oneness Pentecostalism, Goss, Winds of God, 172. Hazelwood, Missouri. In his January 12 entry 51 4Goss, Winds of God, 1-4. Ibid., 165. Goss mentions he cooked all day. 52 5 Ibid., 164. Ibid., 9. 30 Goss diary, January 1, 1906 - June 27, 1906. 53 6Ibid., 7-8. When the AG was formed in 1914, it included 31Ibid., January 28, 1906. a number of ministers and assemblies that 7Edith L. Blumhofer, Pentecost in My Soul: 32Goss, Winds of God, 41-42. were still open to the Wesleyan Holiness Explorations in the Meaning of Pentecostal 33 understanding of . See Blumhofer, Experience in the Early AG (Springfield, MO: Blumhofer, Pentecost in My Soul, 121-122. Restoring the Faith, 124-7, for a brief overview Gospel Publishing House, 1989), 120 and Goss, 34This remained the practice decades later when of the Holiness controversy within the brand Winds of God, 13. Howard served as pastor in Toronto, Ontario; new AG. 8 Arrell M. Gibson, “Lead Mining in Southwest his wife, Ethel, regularly preached the evening 54General Council Minutes, April 1914, 4. evangelistic service. Ruth Goss Nortje, “Ethel Missouri After 1865,” Missouri Historical 55 Review 53 (July 1959): 325, quoted in James Elizabeth Goss” in Pioneer Pentecostal Women, In Goss’s unpublished notes, he stated that R. Goff, Jr., Fields White Unto Harvest, : Volume 3, Mary Wallace, ed. (Hazelwood, MO: Bell was elected the general superintendent Charles F. Parham and the Missionary Origins Word Aflame Press, 2003), 63. and he (Goss) secretary. 56 of Pentecostalism (Fayetteville: University of 35Goss, Winds of God, 42-43. “Howard A. Goss Called Home,” Pentecostal Arkansas Press, 1988), 91. Evangel, August 23, 1964, 31. 36Goss diary, April 15, 1906.

2011 AG HERITAGE 65 Lillian Trasher 144. FPHC. (Continued from page 39) 10While Asyut is the preferred transliteration 27Hanna F. Wissa, Assiout — The Saga of an for the town, I will use the spelling of Assiout Egyptian Family, (Sussex, England: Book when mentioning the Assiout Orphanage, as Guild, 1994), 176; Muhafazat Asyut, map, 38.. A 100th anniversary edition of referenced by Lillian Trasher. For background 28Sumrall, Lillian Trasher, 22-23. on orphans, see Beth Baron, “Orphans and 29 Letters From Lillian will be avail- Abandoned Children in Modern Egypt,” Lillian Trasher, Pentecostal Evangel, June able April 1. Visit worldmissions. in Between Missionaries and Dervishes: 25, 1921, 13. ag.org Interpreting Welfare in the Middle East, ed. 30“The Assiout Orphanage,” Pentecostal Nefissa Neguib and Inger Marie Okkenhaug Evangel, Aug. 25, 1923, 12. (Leiden: Brill, 2008), 12-34. 31 NOTES Lillian Trasher, “Suffer the Little Children 11Heather J. Sharkey, American Evangelicals in to Come,” Latter Rain Evangel, Oct. 1919, 7. Egypt: Presbyterian Missionaries and Muslim- 32Lillian Trasher personal papers, Waqf, FPHC. 1Lillian Trasher, Letters from Lillian Christian Encounters in an Age of Empire 33“A Big Revival in Egypt,” Pentecostal (Springfield, MO: Assemblies of God Division (Princeton: Princeton University Press, 2008). Evangel, March 27, 1926, 11. of Foreign Missions, 1983), 110. 12Lillian Trasher, Word and Witness, Oct. 20, 34Trasher, Letters from Lillian, letter dated June 2Jerome Beatty, “Nile Mother,” American 1913, 2. 23, 1933, 20. Magazine, July 1939, 55; Lester Sumrall, 13 Muhafazat Asyut, Asyut fi 10 Sanawat (Cairo: 35 Lillian Trasher: The Nile Mother (Springfield, Matba`at Nahdat Misr, 1962), 9. Al-Jihad (July 3, 1933) in Presbyterian Historical Society (PHS), RG 209, Box 26, MO: Gospel Publishing House, 1951); Beth 14 Prim Howell, Lady on a Donkey (New York: Lillian Trasher personal papers, FPHC; Lillian Folder 38. Trasher file, AGWM. E.P. Dutton and Company, 1960); Letters from 36A Work of Faith and Labor of Love: the 15 Lillian; Janet and Geoff Benge, Lillian Trasher: Lillian Trasher, Word and Witness, Oct. 20, Assiout Orphanage, Assiout, Egypt (Springfield, The Greatest Wonder in Egypt (Seattle: YWAM 1913, 2. MO: Foreign Missions Dept., 1937), 19; Letters Publishing, 2004). 16Ghali Hanni, “Among the Natives in Egypt,” from Lillian, letter dated July 20, 1933, 22; 3Other Christian traditions recognize Trasher’s Latter Rain Evangel, Oct. 1916, 4; Habeb “Officials Commend Assiout Orphanage,” example. Interestingly, the Episcopal Church Yousef, “The Pentecostal Work in Egypt,” Pentecostal Evangel, August 26, 1933, 9. added Trasher to its liturgical calendar (calendar Weekly Evangel, March 3, 1917, p.13; idem, 37Al-Jihad (July 10, 1933) in PHS, RG 209, of saints) in 2009. This was part of an effort to Weekly Evangel, May 19, 1917, 13. Box 26, Folder 38. recognize “holy men and women” from other 17 Lillian Trasher, “The Miracle of the Assiout 38A Work of Faith, 20; Letters from Lillian, Christian traditions (including the Southern Orphanage,” Latter Rain Evangel, Aug. 1924, 22-23. Baptist Convention’s Lottie Moon). 22. 39Beatty, 55; Noel Perkin, “Down in Egypt,” 4U.S. Department of State, Report of the Death 18 Beth Baron, “The Politics of Female Notables Pentecostal Evangel, May 1, 1937, 9-11. of an American Citizen, Lillian Trasher file, in Postwar Egypt,” in Borderlines: Genders and 40 FPHC. However, she listed her birth date as Identities in War and Peace, 1870-1930, ed. Florence Christie, Called to Egypt (Wichita September 28, 1887, on her 1919 application Billie Melman (New York: Routledge, 1998), Falls, TX: Western Christian Foundation, for endorsement as an Assemblies of God 332-333. 1997), 54. missionary. Lillian Trasher file, AGWM 41 19“When God Called and Equipped,” Latter Samu’il Mishriqi, Tarikh al-Madhhab al- archives, Springfield, MO. Denominational Rain Evangel, March 1919, 15. Khamsini fi Misr (Cairo: al-Majma’ al-`Amm documents used the September 27 birth date. li-Kana’is Allah al-Khamsiniyya, 1985). 20Beth Baron, Egypt as a Woman: Nationalism, 5Beatty, 56. 42 Gender, and Politics (Berkeley: University of Sumrall, 38. 6 Howell, 14-20. California Press, 2005), chapters 5-7. 43Lillian Trasher, “‘Growing Pains’ at Assiut,” 7 Howell, 22. 21Muhafazat Asyut: al-`Id al-Qawmi, April 18, Pentecostal Evangel, Dec. 2, 1951, 7. 8For an unknown reason, Howell identified 1982 (Cairo: Jumhuriyyat Misr al-`Arabiyya, 44al-Ahram (March 25, 1953); al-Akhbar Perry as Myrtle Marker. Howell, 24-28. Trasher al-Hay’a al-Amma lil-Isti`amlat, 1982), 7-8. (March 25, 1953); Lillian Trasher personal identifies Mattie Perry by name in her booklet, 22Lillian Trasher, “God’s Protection Through papers, scrapbook, FPHC; Christie, pp.142-43; “The Birth of Assiout Orphanage or Why I a Reign of Terror,” Latter Rain Evangel, Sept. “General Naguib’s Visit to Assiut,” Pentecostal Came to Egypt in 1910,” FPHC. 1919, 16. Evangel, Feb. 13, 1955, 2. 9 45 Howell, 44-49. According to historian Charles 23Ibid.; “God’s Protection in Great Peril,” Latter Trasher, Letters from Lillian, letter dated Jan. Conn, Trasher “was not a Church of God Rain Evangel, June 1919, 11; “Alexandria, 16, 1954, 92. missionary, but was considered a product of the Egypt,” Christian Evangel, June 28, 1919, 10. 46Lillian Trasher, “News from Lillian Trasher,” church.” She was “closely associated with the 24“The Family Growing at Assiout,” Pentecostal Pentecostal Evangel, March 10, 1957, 23. work in Dahlonega, Georgia,” was a frequent Evangel, July 18, 1925, 10. 47Lillian Trasher personal papers, Gamal Abdel contributor to the Church of God Evangel, and 25 Nasser to Lillian Trasher, Cairo, Oct. 13, 1959; received offerings from the Church of God. Lillian Trasher, Pentecostal Evangel, April Lill to Jen, Assiout, Oct. 20, 1959, FPHC. Charles Conn, Like a Mighty Army Moves the 2, 1921, 12. 48 Church of God, 1886-1955 (Cleveland, TN: 26Lillian Trasher personal papers, Waqf Raymond T. Brock, “Mother of a Thousand,” Church of God Publishing House, 1955), 143- Document in Arabic and English translation, Pentecostal Evangel, June 26, 1960, 11.

66 AG HERITAGE 2011 Resources

Heritage Annual Edition Order extra copies of the 2011 edition for family and friends. Features inspiring stories about H. C. Ball, Florence Murcutt, Jovita Bonilla, Dionissy and Olga Zaplishny, Lillian Trasher, Howard Goss, and others. iFPHC.org On orders of five of more, $5 each. HERITAGE MAGAZINE Heritage Annual 2011 750310 $ 8.00 Heritage Annual 2010 750300 $ 3.00 Heritage Annual 2009 750290 $ 3.00 In Assemblies of God Heritage Annual 2008 750280 $ 3.00 Heritage Annual 2007 750270 $ 3.00 Heritage you can read about the pioneers, churches and innovative Assemblies of God Heritage ministries that helped form (1981-2006) CD-ROM This CD collection of Heritage allows users to who we are today. Its colorful perform full-text searches while retaining the pages, which capture the lively original layout. This product requires Adobe Acrobat Reader. stories of our Pentecostal 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 (1981-2010). 99 different issues available, while supplies last. It’s never too late to catch up $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

© 2008 by Gospel Publishing House, 1445 North Boonville Avenue, Springfield, Missouri 65802. (Updated: 2008 / Length: 8 minutes 50All rightsseconds) reserved. For personal or church use only. Unauthorized distribution prohibited.

History in the Making is available for free download at: www.iFPHC.org/Heritage http://ag.org/top/About/history_video.cfm A higher quality DVD format may be purchased for $20. › Use our search engine History Video DVD 750494 $20.00 to find articles Clearance Sale — While Supplies Last › Download articles for free Buy the original History in the Making video, which offers a more in-depth Order back issues analysis of AG history than the updated 2008 version. While supplies last. › (1999 / Length: 28 minutes) › Order Heritage Products History Video VHS 750195 $19.95 $5.00

Toll Free: 877.840.5200 2011 AG HERITAGE 67 Pentecostal Evangel The Pentecostal Evangel has always played an important role in the Assemblies of God. Through its many articles it iFPHC.org offers teaching on doctrinal issues, inspiring testimonies, and aids in documenting church growth and missionary DIGITAL PRODUCTS efforts. Whatever the research topic, the Pentecostal Evangel is one of the best places to look for theological Save space on your issues and ministry trends in the Assemblies of God. PE (1913-1969) 1 DVD+R 750486 $ 99.95 bookshelf. Save time PE (1913-1949) 10 CD-ROMs 750418 $ 139.00 $99.95 by doing text searches. General Council Minutes and Reports Save money by not having The General Council Minutes and Reports are a valuable to buy originals. FPHC’s resource for those interested in learning how the Assemblies of God handled debates on core doctrinal products are designed for issues, challenges in world missions, the establishment of national ministries, and scores of other ministry your convenience. As all of and congregational concerns. All of this and more is documented in the minutes and reports from the General our digital products use the Council. widely-used file format of Adobe GCMR (1914-1999) CD-ROM 750439 $ 20.00 Acrobat PDF, you can focus Additional Publications on CD-ROM on learning history and not on Latter Rain Evangel (1908-1939) 2 CD-ROMs 750417 $ 30.00 a new program. Each of our Word and Witness (1912-1915) and products contains 1000s of The Pentecost (1908-1910) CD-ROM 750419 $ 15.00

pages of research material on La Luz Apostólica (1965-1973) y text-searchable CD-ROMs and El Evangelio Pentecostal (1972-1992) CD-ROM 750446 $ 15.00 DVD+Rs. Recommended Our most comprehensive AG collection with over 40,000 pages You will need Adobe Acrobat Reader 6.0 or higher to use FPHC digital products. Assemblies of God Publications: Pre-WWII FPHC digital products Move beyond the traditional starting places are Windows and Mac compatible. for research. With this DVD+R you gain access to over 40,000 pages of books, tracts, national and local periodicals, and adult and youth Christian education materials. Featured core resources include the Pentecostal Evangel (1913-1939) and General Council Minutes and Reports (1914- 1939), as well as The Apostolic Faith (Azusa Street newspaper) and other periodicals that predate the Assemblies of God. As a bonus this product includes 10 MP3 audio interviews of those who were either active in ministry or eyewitnesses to major events and personalities in the early years. If you DISCLAIMER are looking for a broad-based collection of Flower Pentecostal Heritage Center digital products primary source materials for understanding are copies of materials held in its archives. The FPHC collection, as well as these products, may contain the formational years of the Assemblies of missing or damaged pages and poor quality typeface. God, look no further. Every reasonable attempt was made to complete these collections and to use the best available copies in the AGP1 (1906-1939) DVD+R 750487 $ 39.95 creation of these products.

www.ifphc.org/products 68 AG HERITAGE 2011 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. 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 . 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 2011 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 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 2011 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 DVD 750482 $24.95 $11.95 Revivaltime Classics 1 MP3-CD 750470 $29.95 Revivaltime Reenactment VHS 750483 $19.95 $9.95

Toll Free: 877.840.5200 2011 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 2011 Personal Papers of Bishop J. O. Patterson, Sr. Deposited at FPHC

The personal papers of J. O. the largest Pentecostal archives in the worked to build bridges between the Patterson, Sr. (1912-1989), former world. Church of God in Christ and other Presiding Bishop of the Church of After speaking with FPHC direc- churches. I believe this could be a God in Christ (1968-1989), have been tor Darrin Rodgers in November catalyst for significant bridge-building deposited at the Flower Pentecostal 2007, she traveled to Springfield to between our Pentecostal churches. Heritage Center by his widow, Mother see the FPHC’s facilities. COGIC God is bringing things together in a Mary P. Patterson. This major donation National Archivist Dr. Odie Tolbert (a miraculous way.” includes 10 linear feet of publications, retired librarian from the University Rodgers shares a similar story. He correspondence, audio recordings, photographs, and other materials relat- ing to Patterson and the church he led. The Church of God in Christ (COGIC) is the largest Pentecostal denomina- tion in the United States. Mother Patterson, in recent years, has taken on numerous historic pres- ervation projects. Upon the request of Presiding Bishop Charles Blake, she developed the Legacy Room in the A delegation from the Church of God in Christ visited the FPHC in Decem- ber 2007. (L-r): Sister Magnolia Tolbert, Darrin Rodgers (Director of the new John Lee Administrative Building FPHC), Dr. Odie Tolbert (COGIC National Archivist), and Mother Mary P. Pat- in Memphis, Tennessee, which was terson, widow of former Presiding Bishop J. O. Patterson. dedicated on September 8, 2010. She previously assembled artifacts for of Memphis) and his wife, Magnolia, recalls that when he became FPHC COGIC historical exhibits in the for- accompanied her on the trip. director in 2005, “God impressed mer C. H. Mason home and at the Pink “I was amazed, not only by the upon my heart that I needed to form Palace, a history museum in Memphis, professionalism and friendliness at the relationships with leaders in the Tennessee. FPHC,” Patterson later remarked, “but African-American Pentecostal com- Mother Patterson realized that the also by the fact that everyone I met at munity for the purpose of helping to personal papers of her husband did the Assemblies of God Headquarters preserve materials documenting their not belong on display in a museum, and at the schools wanted to pray sacred stories.” but in an archive where they would with me.” She believed that the Lord Patterson is excited about the be preserved and made accessible to opened up a door. “After my experi- broader implications of this archival researchers. However, the COGIC ence in Springfield, I knew that Bishop relationship. She states, “I am entrust- does not have a denominationally- Patterson’s papers should be placed ing the Assemblies of God to help sponsored archive, and much of its at the Flower Pentecostal Heritage preserve and promote my husband’s rich legacy has been obscured because Center.” materials. I want to send a signal historical materials are not accessible Mother Patterson believes that that our two churches can and should to historians. She made several inqui- establishing the Bishop J. O. Patterson, cooperate in areas like education and ries and was told to contact the Flower Sr. Collection at the FPHC is part of historical archives.” Pentecostal Heritage Center, which is a larger divine plan. “My husband

2011 AG HERITAGE 73 The Legacy of Bishop James O. Patterson, Sr.

By Harold Bennett

J. O. Patterson, Sr.’s influence the church grew in membership from tee was renamed Executive Board on the Church of God in Christ was fewer than twenty to more than three and Patterson served on this board exceeded only by that of its founder, thousand. During this time, Patterson as Member-secretary. He also served Charles H. Mason. “Partially because was also owner of the successful J. O. as the COGIC General Secretary and of Patterson’s leadership,” accord- Patterson Funeral Home and was heav- oversaw the operations of the COGIC ing to historian Ithiel Clemmons, the ily involved in community activities. Publishing House. Patterson became Church of God in Christ “grew into Church leaders noticed Patterson’s the Presiding Bishop in 1968. He also national and international prominence spiritual leadership, business acumen, served as Prelate of the Headquarters as a leading .”1 and ability to communicate. Jurisdiction in Memphis, Tennessee, James Oglethorpe Patterson, Sr., In 1955, Bishop C. H. Mason from 1969 to 1981. was born July 21, 1912, in Derma elevated Patterson to the office of Bishop J. O. Patterson, Sr., a vision- Mississippi. He had four sisters, Bishop of the Second Ecclesiastical ary leader, made lasting contributions Argie, Alice, Retha, and Lillian, and Jurisdiction of Tennessee. When to the life of the COGIC. Patterson one brother, William. He was edu- Mason created the Executive chose Elder Roy L. H. Winbush, a cated in the public school system in Committee to help carry out his young preacher with considerable Memphis, Tennessee, and received administrative skills from , further training in religious studies at to advance his program. This move the Howe School of Religion, which proved very fruitful. The Pattersonian later became a part of LeMoyne-Owen program impacted the COGIC in College in Memphis, Tennessee. the following ways: 1) molding of a In 1934, he married Deborah denominational identity; 2) develop- Indiana Mason, the fifth child born to ment of a denominationally-owned Lelia Washington Mason and Bishop publishing house; 3) institutionaliza- Charles H. Mason, founder of the tion of educational initiatives; and 4) COGIC. Deborah M. Patterson died in establishing relationships with other 1985, and in 1989, Bishop Patterson churches.3 married Mary Peak Patterson.2 Patterson transformed a large con- J. O. Patterson acknowledged figuration of sanctified churches into his call to preach in 1932 and was a single, somewhat cohesive reli- ordained an Elder in the COGIC in gious body. This shift was made pos- 1935 by Bishop A. B. McEwen, Sr. sible through the publication of a new Patterson pastored congregations in Bishop J. O. Patterson, Sr. Official Manual (1973), which listed Gates, Brownsville, and Memphis, speaking at Mason Temple Church in one place the Articles of Religion, of God in Christ, Memphis, TN, Tennessee, and he served a congrega- the new constitution, and guidelines 1978. Courtesy Ernest C. Withers tion in East Orange, New Jersey. In Foundation for various types of worship services. 1941, he became pastor of Woodlawn Patterson also encouraged the adop- Church of God in Christ (now known administrative and executive duties, tion of common vestments and other as Pentecostal Temple Institutional Patterson was appointed to serve on liturgical practices. These helped cre- Church of God in Christ), in Memphis, the committee’s secretariat. Following ate a national identity by helping per- Tennessee. During his 48-year tenure, Mason’s death in 1961, the commit- sons understand what it meant to be

74 AG HERITAGE 2011 COGIC. into the broader Christian commu- NOTES Patterson consolidated COGIC nity. He had an appreciation for the publishing efforts into a single denom- value of Pentecostalism and sought 1 inationally-owned COGIC Publishing to display its merits to other religious Ithiel C. Clemmons, Bishop C. H. Mason House. Patterson also established the denominations. Patterson made the and the Roots of the Church of God in Christ COGIC Bookstore, a natural out- COGIC a recognized feature on the (Bakersfield, CA: Pneuma Life Publishing, growth of the COGIC Publishing African-American religious land- 1996), 127. House. scape. Patterson established the World 2Funeral program for J. O. Patterson, Sr., Patterson demonstrated a commit- Fellowship of Black Pentecostal January 3, 1990, FPHC; Bobby Bean, This is the ment to the life of the mind. He often Churches, and he positioned the Church of God in Christ (Atlanta: Underground said: “Get your learning, but don’t COGIC to play roles in the Black Epics Publishing, 2001), 178-182; Sherry lose your burning.” He institutional- Church Summit of the World Council Sherrod DuPree, Biographical Dictionary ized support for theological education. of Churches and the Congress of of African-American,Holiness-Pentecostals: Patterson spent considerable time and National Black Churches. 1880-1990 (Washington, DC: Middle Atlantic effort developing the C. H. Mason Bishop J. O. Patterson, Sr. died Regional Press, 1989), 211. This essay also System of Bible Colleges and the on December 29, 1989, in Memphis, draws from: David D. Daniels, III, “‘Live So God Can Use Me Anytime, Lord, Anywhere’: Presiding Bishop’s Dinner (now called Tennessee.4 Theological Education in the Church of God COGIC Charities). It is noteworthy in Christ, 1970 to 1997,” Asian Journal of that the Charles H. Mason Theological Pentecostal Studies 3:2 (July 2000): 295-310; Seminary, which opened in 1970 at Harold Bennett (Ph.D., Vanderbilt David Tucker, Black Pastors and Leaders in the Interdenominational Theological University) is Memphis: 1819-1972 (Memphis: Memphis Center in Atlanta, Georgia, was a pri- President of the State University Press, 1975). ority in Patterson’s early administra- Charles H. Mason 3Clemmons, 125-130. tion. Theological Seminary, Atlanta, 4Obituary, New York Times, December 30, 1989. Patterson integrated the COGIC Georgia.

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2011 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 col- many people have not had the opportuni- lections of books outside of the FPHC’s collect- ty to learn from the wisdom of those who ing interests. Now, in conjunction with the librar- ies of AGTS, Central Bible College, and Evangel came before. University, the FPHC is able to accept donations of personal libraries for the benefit of AG ministries. There are four ways that you can help us The archives or library which directs a donation to to preserve and share our Pentecostal the Clearinghouse shall have first choice of mate- heritage with the next generation: rials from that donation. Remaining books will be made available by 4WRD Resource Distributors to missionaries, overseas Bible schools, individuals Entrusting us with materials outside the U.S., and stateside non-profit organiza- 1 from your life and ministry tions. While all materials are accepted, the following are of particular interest: The Flower Pentecostal Heritage Center is actively seeking the following materials related to your ministry 1) Anything related to the Assemblies of God and the worldwide Pentecostal movement: or the broader Pentecostal and charismatic move- ments, including books, tracts, pamphlets, maga- • Magazines • Sermons • Photographs zines, unpublished manuscripts, audio recordings, • Diaries • Interviews • Scrapbooks video recordings, correspondence, scrapbooks, • Books • Audiovisual Resources • Memorabilia local church histories, and artifacts. 2) Any books religious in nature (including the- • Newsletters • Correspondence • College ology, church history, missions, biographies, com- • Tracts • Congregational Histories Yearbooks mentaries, etc.). 3) Any academic books (in general, books with Your contribution might be just what we need to fill gaps numerous footnotes or endnotes, or those published by in one of our many collections. university presses).

76 AG HERITAGE 2011 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

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