The Pentecostal Evangel 2013 C

100 Years of the Pentecostal Evangel 2013 C. M. Ward Fine Arts Festival Volume 33 Church Planters Material Objects Girl Evangelists Pentecostal Missions

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

2013 Vol. 33 PUBLISHED BY THE FLOWER PENTECOSTAL HERITAGE CENTER Darrin J. Rodgers EDITOR AND DIRECTOR 4 The Centennial of the Glenn W. Gohr Pentecostal Evangel REFERENCE ARCHIVIST AND COPY EDITOR This magazine has inspired and networked far-flung believers for 100 years. William J. Molenaar BY KEN HORN DIGITAL ARCHIVIST

Sara E. Chouinard 16 C. M. Ward: The Voice of ARCHIVIST Revivaltime, 1953-1978 Joyce E. Lee The story of a legendary Assemblies of God radio personality. ASSISTANT CATALOGER BY BENJAMIN A. WAGNER

Jeanine M. Bartels ADMINISTRATIVE COORDINATOR 26 Missionary Church Planters Joshua D. Thomassen HERITAGE DESIGNER and Developers These entrepreneurs and visionaries have been on the front Wayne E. Warner lines of U.S. Missions. FOUNDING EDITOR BY JOSHUA R. ZIEFLE

Price: $8.00 36 Pentecostalism and Girl Heritage is indexed in the ATLA Religion Database, published by Evangelists in the Flapper Era the American Theological Library The forgotten phenomenon of girl evangelists from the 1920s Association, 250 S. Wacker Dr., and 1930s. 16th Flr., Chicago, IL 60606 BY THOMAS A. ROBINSON E-mail: [email protected] Web: www.atla.com 46 Fine Arts Festival: Fifty Years ATLA Religion Database (RDB) is available on CD-ROM and US MARC of the Arts in Ministry Countless Assemblies of God youth have participated in this format directly from ATLA, as well talent search program. as online through five aggregators: BY JESSE SEGRIST OCLC’s FirstSearch, EBSCO Information Services, SilverPlatter, Ovid Technologies, and Cambridge Scientific Abstracts. Microfilm of 54 Objects and the Shaping of Heritage is available from Theological Assemblies of God Identity Research Exchange Network (TREN), Remembering familiar material objects that helped to forge a P.O. Box 30183, 5420 N. E. Glisan, common identity. Portland, OR 97294-3183. Heritage BY TRAVIS COOPER on CD is available from the Flower Pentecostal Heritage Center.

© Copyright 2013 by 62 Pentecostal Missions and Gospel Publishing House, Global Christianity 1445 N. Boonville Ave., Early Pentecostal missionaries emphasized spiritual Springfield, MO 65802-1894 transformation rather than Westernization. BY HEATHER D. CURTIS POSTMASTER: Send address change to Heritage, 1445 N. Boonville Ave., Springfield, MO 65802-1894 2 From the Editor 69 Resources Front cover: Robert Cunnningham sitting at a desk (left) with Lloyd Colbaugh (right), both looking at a proof for the Pentecostal Evangel in 1953. From the Editor: Rediscovering Our Heavenly Citizenship

By Darrin J. Rodgers

The cultural currents of Western nations are shifting. ity. But for Pentecostals, the war merely Values incompatible with biblical Christianity — such as the confirmed what they already knew. Hu- manity was deeply stained by sin and right to an abortion and same-sex “marriage” — are being only Christ, not culture, could save. enshrined in law. These changes can be very disconcerting, particularly for those who view themselves as being in a Heavenly Citizenship and “Christian nation.” the Assemblies of God The Assemblies of God was orga- It may be helpful to remember that lead to the collapse of families, morality, nized by about 300 Pentecostal lay- early American Pentecostals, who were and the broader culture. Historians have men and ministers in April 1914, three often at odds with societal norms, cri- described premillennialists as pessimis- months before the start of World War tiqued the culture as corrupt and insisted tic. One might also describe their views I. The Assemblies of God developed that only individuals, not nations, could as realism. its identity in the midst of the cultural be Christian. The West’s increasing hos- This pessimism by evangelicals chaos surrounding World War I. During tility to biblical values may have the about the future of the world stood in the war the pages of its periodical, the effect of encouraging Pentecostals to stark contrast to the views of most poli- Weekly Evangel (now Pentecostal Evan- rediscover the wisdom of their found- ticians and mainline Protestant church gel), were filled with warnings against ers, who believed that earthly allegianc- leaders, who believed they could perfect confusing the Christian faith with one’s es should pale in comparison to their humanity through education and social national identity. heavenly citizenship. progress. These progressives tended to Stanley Frodsham, in a 1915 Weekly equate Christianization with Westerniza- Evangel article titled “Our Heavenly Premillennial Pessimism tion, replacing the biblical notion of a Citizenship,” wrote that earthly alle- Is the world getting better or worse? transformative encounter with God with giances should pale in comparison to the Early Pentecostals, resoundingly, an- a “social gospel” that de-emphasized Christian’s heavenly citizenship: swered this question in the negative. conversion in favor of cultural educa- Pentecostalism emerged a little over 100 tion. Progressives also replaced tradi- When one comes into that higher years ago among evangelicals who em- tional notions of the authority of Scrip- kingdom and becomes a citizen braced, for the most part, a premillennial ture with the authority of liberal Western of that “holy nation” (1 Pet. 2:9), eschatology that predicted a period of culture. the things that pertain to earth rapid social decay, followed by Christ’s But everything changed in 1914. The should forever lose their hold, even return. These early Pentecostals were outbreak of The Great War, later dubbed that natural love for the nation also part of the broader Holiness move- World War I, shattered these illusions of where one happened to be born, ment, which emphasized the need for a social progress. Nearly every nation in and loyalty to the new King should deeper spiritual life. Europe became embroiled in conflict. swallow up all other loyalties.1 Early Pentecostals, like other evan- Political and economic turmoil and fam- gelicals, believed that much of the Amer- ine resulted in the death of millions. In a Weekly Evangel article titled, ican church had abandoned the authority Progressives in America were divid- “Light on the Present Crisis,” British of Scripture. In their view, this would ed on how to cope with this new real- pastor Leonard Newby responded to this

2 AG HERITAGE 2013 to the highway of holiness!”5

Recent Challenges By the middle of the twentieth century, Pentecostals had achieved a certain social standing unknown by most of the earliest Pentecostal pioneers. Increas- ing numbers of Pentecostals attended college, owned businesses, and served in positions of leadership in local communities. The Assemblies of God built bridges with other evangelicals when it became a founding member of the Na- tional Association of Evangelicals in 1943. By the 1950s and 1960s, Pente- costalism entered even further into the American religious mainstream when Catholics and mainline Protestants be- Cartoon making a distinction between the heavenly and earthly kingdoms, gan experiencing tongues speech and Pentecostal Evangel, December 27, 1941. healing in what became known as the charismatic renewal. question: “Is it not an awful thing for one open door Pentecostals began the twentieth Christian nation to be fighting another And I can’t feel at home in this world century as a small, marginalized group Christian nation?”2 anymore.4 at odds with the broader society. By the Newby disagreed with the assump- end of the century, large segments within tion that a nation could be Christian. In 1957, Assemblies of God educator Pentecostalism had adapted to the cul- Newby wrote, “There is not, and never J. Bashford Bishop admonished believ- tural mores of American society. Success has been, such a company of people as ers to imitate Jeremiah, the Old Testa- used to be measured in terms of purity, a CHRISTIAN NATION, and never ment prophet: but by the late twentieth century many will be until the Lord comes.” Rather, Pentecostals rejected separation from the he explained, “The people of God who Jeremiah, standing alone in world as legalism. form the mystical body of Jesus Christ an ungodly nation, faithfully Some Pentecostals adopted a “pros- are a small company of people scattered proclaimed God’s message and perity gospel” that baptized the material- among the nations.”3 Pentecostals in- stood for right though it incurred ism and selfishness from the broader cul- sisted that only individuals, not nations, the hatred of the people and brought ture. Others, while rejecting overt forms could profess Christ. him years of privation, suffering, of material worldliness, nonetheless be- and imprisonment! Fear of losing came very comfortable in melding their Pilgrims in a Foreign Land position, power, and popularity, heavenly and earthly citizenships togeth- Early Pentecostals understood that fear of facing unpleasant er into a form of Christian nationalism. their lives would not always be easy. situations, and fear of incurring When their convictions conflicted with public disfavor has caused many to Rediscovering Our norms of the surrounding society, they take the way of moral cowardice Heavenly Citizenship believed they should be true to their and spiritual compromise. God is How will Pentecostals respond to heavenly citizenship. An old gospel song looking today for men, women, the increasing pressures within society describes Christians as pilgrims in a for- and young people who, filled with to abandon their historic biblical con- eign land: the Holy Ghost and passionate victions? Will they continue to adapt to devotion to Jesus, will be true to the shifting societal norms? Will they at- This world is not my home, I’m just a God-given convictions and ideals tempt to assert a political solution to the passing through no matter what it may cost them. If nation’s spiritual problems? Pentecostals My treasures are laid up somewhere God can find such persons, He will beyond the blue; use them to bring about a mighty Continued on page 9 The angels beckon me from heaven’s revival and to lead multitudes back

“Like” the Flower Pentecostal Heritage Center on Facebook 2013 AG HERITAGE 3 Special divine healing issue, October 24, 1936. The Centennial of the Pentecostal Evangel

By Ken Horn

he Pentecostal Evangel celebrates its centennial in nacle, a Christian and Missionary Alliance church. 2013.1 Its pages have carried stories of the people, Alice Marie Reynolds was born in 1890 in Indianapolis to Tevents, and themes that helped shape the contours of a father of Quaker stock and a mother with a Methodist back- the Assemblies of God and the broader Pentecostal movement. ground. Alice’s mother experienced a divine healing, which When J. Roswell Flower and Alice Reynolds Flower founded this paper in 1913, they could not have imagined the global reach that their humble effort would ultimately yield. The “The Pentecostal Evangel has been Evangel continues its mission to network believers and is believed to have the largest circulation of any weekly Protestant a uniting element for the entire magazine in the United States. This is the story of that Holy fellowship, as well as the consistent Spirit-anointed periodical. voice of its full-gospel beliefs.”

Beginnings — Carl Brumback Joseph James Roswell Flower was born in 1888 in Canada to Methodist parents. The Flowers spent time in Zion City in Illinois but became disillusioned with its founder, faith healer John Alexander Dowie. The family decided to move to India- deepened the spiritual experience of the family and led them napolis, Indiana, where they began attending the Gospel Taber- eventually to become a part of the Christian and Missionary Alliance. On Easter Sunday in 1907, Alice received the baptism in the Holy Spirit after hearing Thomas Hezmalhalch who had participated in the Azusa Street revival in Los Angeles. That same year, the revival at Gospel Tabernacle in India- napolis resulted in the salvation of the young J. Roswell Flower. Flower received Spirit baptism a year later. In 1911, Alice became Mrs. J. Roswell Flower and the two began their ministry together. By 1913, they were assisting at the Gibeah Bible School in Plainfield, Indiana, where they used some of their own money to start a new “paper” — the Christian Evangel. That was one year before the Great War (World War I) began. The Azusa Street revival, the spiritual awakening that had propelled the fledgling Pentecostal movement onto the world stage, had waned. But its impact had not. When Pentecost burst on the scene, the news was carried by word of mouth, letters, and print media. Magazines — or “Pentecostal papers,” as they were called — began to spring up to spread the word. The most notable initially was William Seymour’s Apostolic Faith, generated from Azusa Street, a fo- J. Roswell and Alice Reynolds Flower founded the cal point of the Pentecostal outpouring of the twentieth century. Christian Evangel (later called the Pentecostal Evangel) The Flowers’ weekly Christian Evangel began in July of in Plainfield, Indiana, in 1913. 1913, nine months before the Assemblies of God was born.

2013 AG HERITAGE 5 The Evangel was a model of diversity from the start. Early issues featured con- Name Changes tent by and about women and African- Americans. The first masthead carried Christian Evangel (July 19, 1913-March 6, 1915) the words “The simplicity of the gospel, In the bonds of peace, The unity of the Weekly Evangel (March 13, 1915-May 18, 1918) Spirit, Till we all come to the unity of Christian Evangel the faith.”2 (June 1, 1918-October 4, 1919) Another Pentecostal publication, Pentecostal Evangel (October 18, 1919-June 9, 2002) Word and Witness, was produced by E. N. Bell. When the Assemblies of God Today’s Pentecostal Evangel (June 16, 2002-July 19, 2009) (AG) was formed in 1914, Bell and J. Pentecostal Evangel Roswell Flower became the first chair- (July 26, 2009-present) man and secretary of the Fellowship, respectively. The AG then chose to have itors Bell and Flower carried on the pub- one at the end of 1915. Word and Witness two official periodicals — Flower’s lishing of both papers — the Word and was officially discontinued and in Janu- Evangel and Bell’s monthly Word and Witness as a monthly, and the Christian ary 1916 the Christian Evangel became Witness. In an early history of the As- Evangel as a weekly. Strange as it may the sole official publication of the AG, semblies of God, C. C. Burnett explained seem, they discouraged anyone from with a beginning circulation of 5,000.4 that early partnership: “Inadequate space subscribing to both because ‘The editors The publication became an essen- and equipment both at Plainfield and at of both papers are the same and it will tial tool to stabilize, inform, inspire and Malvern [Arkansas] necessitated a move not be profitable to take both.’”3 evangelize. “The Pentecostal Evangel, to Findlay, Ohio, that summer where Ed- The two publications were rolled into one of the most prominent early Pente-

The first issue of the Christian Evangel, July 19, 1913. The masthead includes the phrases: “The simplicity of the gospel, In the bonds of peace” and “The unity of the Spirit, Till we all come to the unity of the faith.” In light of this “unity of the Spirit,” it can be noted that three articles in the first issue were by or about African-American Pentecostals. From the very beginning, the Pentecostal Evangel had interracial content.

1920s 1930s 1940s 1950s 1960s

6 AG HERITAGE 2013 costal periodicals, networked far-flung believers who often otherwise felt iso- lated,” says Flower Pentecostal Heritage Center Director Darrin Rodgers. “The Evangel built a sense of community and provided a rich source of theological es- says, news articles, missionary letters and revival reports.”5 Much of the early content was composed of transcribed sermons and from-the-field missionary reports. Wayne Warner, former director of the Flower Pentecostal Heritage Center has said: “The Evangel has always been an evangelistic, missionary, family and teaching tool. In the early days the As- semblies of God was trying to establish its doctrine and trying to create a Pen- tecostal identity. Editors would take a sermon, and most of it would go into the Evangel. As early as the 1920s they Pressman Glenn Adams looking at a copy of the Pentecostal Evangel called it a family and missionary maga- printed on a Webendorfer Press, circa 1956. zine. It’s still doing the same thing.”6 But the Evangel also contained an- reason that today we have access to sev- the Assemblies of God moved its of- other significant feature — the earli- eral of the earliest Evangels, which exist fices to Springfield, Missouri. In 1919, est known weekly Pentecostal Sunday only as partials because those curricu- the magazine took its current name, the School curriculum, available from the lum pages were torn out, used and saved. Pentecostal Evangel. The October 18, very first issue of the magazine.7 Alice In 1915, when the Fellowship’s head- 1919, issue carried the subtitle A Fam- Reynolds Flower was the author. That quarters moved to St. Louis, the name of ily and Missionary Paper, the Official curriculum filled a need and provided the magazine was changed to the Weekly Organ of the Assemblies of God. Prior Pentecostal literature suitable for teach- Evangel, emphasizing the regular avail- to that, the word “Pentecostal” appeared ing. It demonstrates, along with other ability of the magazine. That feature rein the Christian Evangel’s subhead: The features in the magazine, that early Pen- mains to the present day. In a publish- Pentecostal Paper for the Home. It was tecostals did not fit the accusation of- ing world that today is cutting back in officially known as Today’s Pentecostal ten thrown their way — that they were frequency and with many publications Evangel from June 2002 to July 2009. It unprepared and spontaneous in their ceasing publication or replacing print has carried the words of Zechariah 4:6, communications. From the start of the with digital, the Evangel continues on its “Not by might nor by power but by My movement, detailed study marked the weekly pace. At this writing 5,177 issues Spirit says the Lord,” from December leadership of the Assemblies of God. have been printed, and counting. 31, 1932, to the present day (with few And that was evident in the pages of ev- The name of the magazine changed exceptions), emphasizing that Pentecos- ery Evangel. That curriculum is also the back to Christian Evangel in 1918 when tal distinctive. The front page article on

1970s 1980s 1990s 2000s 2010s

2013 AG HERITAGE 7 bills paid. Rejoice with us. This has been 13 Places of Publication accomplished in answer to prayer.” Chairman Welch was secure in church leadership but not in the pub- Plainfield, Indiana (July 19, 1913-July 4, 1914) lishing realm. He wrote a young British Findlay, Ohio (July 11, 1914-January 30, 1915) minister, Stanley H. Frodsham, who was pastoring a small church in California at St. Louis, Missouri (February 13, 1915-May 18, 1918) the time and who had submitted some articles. “I read those three articles,” Springfield, Missouri (June 1, 1918-present) he wrote. “They will be published later. They asked me to be editor of the Evan- that date was “A New Year Emphasis on Pastors and Missionaries,” until shortly gel but I’m a misfit. We’re praying for Pentecostal Standards” by then General after the formation of the Assemblies of God’s man for the Evangel. Are you that Superintendent Ernest S. Williams. God.11 In July 1914, he became Assistant man?”14 The change in the title to include Managing Editor, under E. N. Bell, the Frodsham apparently was. In 1916, the word “Pentecostal” was no cavalier first general chairman of the Assemblies he became assistant to the editor of the decision. It came because of an official of God, who became Managing Editor.12 Evangel. In the same year he was elected action of the 1918 General Council. A This predated the union of his Word and general secretary of the AG, a post he resolution of this Council stated: “Re- Witness with the Evangel which took held until 1919. Flower announced his solved, That we again declare our Chris- place a year and a half later. From Octo- retirement from the staff in the Septem- tian fellowship with every true child of ber 1915 to June 1918, J. W. Welch, who ber 29, 1917, issue, to “go out into more God, and that we stand ready to co-oper- followed Bell as general chairman, then active service in the field.”15 ate with all Christians ….”8 As historian served as editor, at least in name, with Bell’s name regained the top of the Carl Brumback said: “This resolution Flower serving as “office editor.” masthead from June 1918 through No- manifested a spirit of Christian love that During this early period, the minis- vember 1, 1919, after which J. T. Boddy extended beyond Pentecostal doctrine, try of the Evangel was carried on along a became editor. But a terminal illness but it also took a firm stand for what was “faith line,” relying on the Lord’s finan- meant that Boddy’s assistant (“office”) believed to be the clear teaching of the cial provision. A May 13, 1916, editorial editor, Frodsham, continued to be the Word of God. As a direct result of this contained this frank testimony: “Another guiding force throughout most of that Council, it was decided at the next Gen- time. In 1921, Frodsham was formally eral Council to change the name of the elected as editor. With the exception of a official organ from the Christian Evan- one-year stint between January 1929 and gel to the Pentecostal Evangel; not be- January 1930 (Harold H. Moss was act- cause the Assemblies of God desired to ing editor during this time), he stayed at be less Christian, but rather, because the that post until 1949. Frodsham’s vision Assemblies of God desired to be more and international connections signifi- New Testament Christian.”9 cantly expanded the scope and reach of Brumback identified the Pentecostal the publication. Evangel as “the ‘tie that binds’ Assem- Robert C. Cunningham served as blies of God hearts all over the world.” Frodsham’s assistant editor for several He wrote, “The Pentecostal Evangel has years. Frodsham characterized Cun- been a uniting element for the entire fel- ningham as “a born editor,” so it was no lowship, as well as the consistent voice surprise when Frodsham stepped down of its full-gospel beliefs.”10 in 1949 that Cunningham was appointed acting editor. After nearly a year in that Editorial Leadership role, he formally became the editor. Cun- ningham adeptly guided the magazine In the first issues in 1913 and 1914, Robert Cunningham was editor for J. Roswell Flower was listed as “Edi- 35 years (1949-1984). for nearly 35 years and oversaw a period tor” and later as “Managing Editor, as- of progress and explosive growth. sisted by the pastors of the Pentecostal great victory has been won for the people Richard Champion, who had served Assemblies of Indianapolis and a num- of God. The Gospel Publishing House as Cunningham’s managing editor, fol- ber of Christian Workers, Evangelists, enters the month of May with all current lowed Cunningham as editor in 1984. Continued on page 10

8 AG HERITAGE 2013 Lead Editors of the Pentecostal Evangel

1. J. Roswell Flower: July 1913-June 1914 (5. return) Stanley H. Frodsham “Managing Editor assisted by the pastors of the Editor: Jan. 18, 1930-Oct. 8, 1949 Pentecostal Assemblies of Indianapolis and a number of Christian Workers, Evangelists, Pastors 7. Robert C. Cunningham and Missionaries” Acting Editor: Oct. 15, 1949-Sept. 16, 1950 Editor: Sept. 23, 1950-July 29, 1984 2. E. N. Bell: July 1914-Oct. 2, 1915 “Managing Editor; J. R. Flower Ass’t. Managing 8. Richard G. Champion Editor”; later, “Editor-in-Chief” and “Office Editor” Editor: August 5, 1984-June 26, 1994

3. J. W. Welch: Oct. 16, 1915-May 18, 1918 9. John T. Maempa “Editor-in-Chief … J. R. Flower Office Editor” Interim Editor: July 3, 1994-March 19, 1995

(2. return) E. N. Bell: June 1, 1918-Nov. 1, 1919 10. Hal Donaldson “Editor”; “Stanley H. Frodsham Office Editor” Editor: March 26, 1995-August 31, 2008

4. J. T. Boddy: Nov. 15, 1919-July 9, 1921) 11. Ken Horn “Editor”; “Stanley H. Frodsham Office Editor” Editor: Sept. 7, 2008-present

No editor listed July 23-Oct. 1 *Some associate editors of the Pentecostal Evangel have included Alice Reynolds Flower, J. Roswell Flower, 5. Stanley H. Frodsham Stanley Frodsham, Jonathan Ellsworth Perkins, Charles Editor: Oct. 15, 1921-Dec. 22, 1928 Elmo Robinson, Myer Pearlman, Robert C. Cunningham, Richard G. Champion, Harris Jansen, John Maempa, Ken Horn, and Scott Harrup. 6. Harold H. Moss Acting Editor: Jan. 5, 1929-Jan. 11, 1930

From The Editor Continued from page 3 would do well to rediscover the world- Habakkuk, will pray “O Lord NOTES view of their spiritual forebears, who revive Thy work.”6 viewed their heavenly citizenship as out- 1 weighing any earthly allegiances. The This issue of Assemblies of God Her- Stanley H. Frodsham, “Our Heavenly following plea, published in the Weekly itage showcases stories of believers who Citizenship,” Weekly Evangel, September 11, Evangel in 1916, remains true today: navigated the tensions between the king- 1915, 3. doms of heaven and earth. Hopefully, 2Leonard Newby, “Light on the Present Crisis,” God’s judgments are upon these testimonies will encourage readers Weekly Evangel, July 1, 1916, 6. the nations for their sins and to likewise carefully consider how they 3Ibid. wickedness, but, let us pray live in relation to the broader society. 4Albert E. Brumley, “This World is Not My with the old prophet, “in wrath Home,” 1937. remember mercy.” God is looking 5J. Bashford Bishop, “Jerusalem Destroyed,” Darrin J. Rodgers, M.A., J.D., is for men and women who will pray, Pentecostal Evangel, July 21, 1957, 5. director of the Flower Pentecostal men and women who will stand Heritage Center and editor of 6Burt McCafferty, “A Revival Needed,” Weekly in the breach with their prayers Heritage magazine. Evangel, April 29, 1916, 6. of intercession, men, who like

2013 AG HERITAGE 9 Continued from page 8

Over the next decade, the magazine would thrive under his leadership. In 1993 the Fellowship was stunned when he was diagnosed with a malignant brain tumor. He passed away the following year. A moving and extensive tribute to Champion was published in the July 3, 1994, edition.16 In that issue, John Maempa, who took the reins as interim editor, described Champion’s final months with the magazine: “Over a period of more than seven months since the diagno- sis Dick maintained a regular schedule of office duties — writing, editing, and administrating. His attitude and outlook were always positive. His wit and humor were unflagged.”17 Champion’s passion Harold H. Moss (right) seated at his desk with Noel Perkin sitting at the desk behind him in 1928. Moss became acting editor of the Pentecostal for the magazine demonstrated a convic- Evangel in 1929. tion that every leader of the Evangel has possessed: that the Evangel is not just a evant emphasis on ministry in the offices and cofounder. magazine; it is a ministry of God with of the publication. Each staff member, a powerful anointing of the Holy Spirit whether an editor, graphic designer or Revival upon it. clerical worker, is considered a minister Revival — local, national, and inter- At the beginning of 1995, Hal Don- and is intimately connected to the fruit- national — has always been a major fo- aldson came to lead the publication. fulness of the magazine.18 cus of the magazine. The years between Donaldson, who was both a minister and The current editor has been in place the Azusa Street and Brownsville reviv- experienced journalist, brought fresh in- since 2008 when Donaldson stepped als covered countless outpourings of the novative leadership that saw the maga- Holy Spirit. zine make great strides in cultural con- On June 10, 2001, Donaldson, in an nectivity. The beginning of Donaldson’s editorial, asked the question “Is revival 13 years at the helm coincided with the waning?”19 It was not the first time such revival at Brownsville Assembly of God a question had been asked in the pages of in Pensacola, Florida, and numerous the Evangel. In 1961, Brumback wrote, other revivals, which were covered in “It must be admitted that there is a gen- the magazine. Circulation of the Evan- eral lessening of fervor and discipline in gel peaked during this time, with Gos- the Assemblies of God in America. This pel Publishing House printing more than frank admission is not a wholly new sen- 300,000 copies of some issues. timent, for down through the years in the This era harkened back to the early pages of The Pentecostal Evangel and years of the magazine when revival re- other periodicals correspondents have ports were a prominent feature of the asked, ‘Is Pentecost the revival it was magazine. Many readers scheduled trips in the beginning?’ As early as five years and vacations around the locations of after Azusa, they were looking for ‘the revivals, regularly contacting the Evan- good old days’! Nevertheless, it is vital gel offices for information about where Stanley Frodsham served as editor to any revival movement to reassess not such awakenings were taking place. An of the Pentecostal Evangel from too infrequently the state of its spiritual internal motto was coined for the Evan- 1921-1928 and 1930-1949. life.”20 gel staff: “At the Pentecostal Evangel, The Pentecostal Evangel has been a our goal is not to just report on revival; down to devote his full attention to the regular part of that reassessment, doing our goal is to experience revival.” This compassion ministry organization Con- its part to rekindle flagging revival fires motto reflects the historic and still rel- voy of Hope, where he is the president by exhortation and by reporting where

10 AG HERITAGE 2013 those fires continued to burn. The Au- Missions (AGWM). AGWM Commu- gust 30, 1924, issue carried the headline nications staff, led by director Randy “The Coming Revival” and many other Hurst, combined forces with Pentecostal editions of the magazine have followed Evangel staff for a monthly edition of suit up to the present. the magazine known today as the World Missions Edition. A new dimension was Missions added to missions coverage with report- The explosive growth in circulation ers from both departments traveling on- had another contributing factor — mis- site to many places around the world sions. Many revival reports came from where God was significantly using AG missionaries. From the beginning, mis- missionaries. This regular edition boost- sions has been a hallmark of Evangel ed circulation for several years. Since coverage. Of the early years, historian 2009, the World Missions Edition has Edith Blumhofer commented, “Because been published nine times annually. of [the Evangel], leaders believed, ‘mis- With an Assemblies of God con- sionary enthusiasm’ was ‘kept at boiling stituency of more than 3 million in the point.’”21 Generous giving from read- United States and 65 million worldwide, ers was the response to the publication it is clear that revival has flourished in- of missionary needs. The magazine was ternationally even more than on Ameri- even instrumental in bolstering the mis- can soil. The May 29, 2011, issue of the sions corps. Many missionaries, past and magazine was a special edition devoted to the gathering of the World Assemblies of God Fellowship in Chennai, India. Cover of a Spiritual Life Edition The report stated: with artwork by Norman Pearsall.

None could have imagined that the dier, burning trash in a war zone, saw an 300 individuals who gathered in Evangel just as the flames began to con- Hot Springs, Ark., in April 1914 sume it. Remembering it from his youth, would have become 63 million he rescued it and beat out the flames. before the Movement hit the This seared messenger was the means of century mark. But there is great bringing him back to God. faith that, should the Lord tarry, There is probably no better use of the 100 million souls will call the Evangel than in prisons. Key Bearers, a Fellowship home 10 years hence.22 combined ministry of the Evangel and Light for the Lost, has supplied nearly The next triennial World Congress 11 million magazines to prisons since of the World Assemblies of God Fellow- its inception in 1996. There have been ship will be held in 2014 in Springfield, reports of individual issues being read Missouri, the home of the Pentecostal by as many as 100 inmates. Currently Evangel, to celebrate the centennial of 10,000 to 12,000 copies go into prisons A girl named Suzanita from the the Assemblies of God.23 every week. Philippines who received Christ after reading the Pentecostal But placing Evangels in prisons is Evangel, 1976. Other Uses older than the Key Bearers program. The Since the beginning, the magazine March 14, 1931, issue reported: present, have credited an article in the has been found in numerous places oth- magazine as having a significant part in er than churches. Early on, leadership From all parts of the country we their call to the field. urged that it be placed in “depots, jails have received letters from time to In April of 1998, the Assemblies and public places” as well as in public li- time from young men in jail or in of God missions magazine, Mountain braries. Today, the Evangel is still found penitentiary, saying the Evangel Movers, ceased publication, and a stra- in all kinds of venues — many placed by has found its way to them in their tegic partnership was formed between readers. Its distribution to the military imprisonment and has been a great the Pentecostal Evangel and AG World has touched many lives. One young sol- blessing. Cut off as they are from

2013 AG HERITAGE 11 An issue of Word and Witness reporting on the first General Council. This monthly publication merged with the Evangel at the end of 1915.

the pleasures of the world, many of finished his story by asking us to back and asked, “What’s wrong?” The these men are open to the gospel. send a dozen Evangels each week inmate held the magazine up to the win- Only yesterday we had a letter to the jail from which he had been dow. “Do you see what this says? ‘God from Brother [D. P.] Holloway released, that the boys there might is our Father.’ Let me tell you about the of Crichton, Ala., saying that a have them. father that I know.” He tore off his T-shirt member of his congregation gave Is there a jail or a penitentiary in revealing a badly scarred back. He said, some old Evangels to a friend who your city?24 “This is the only father I ever knew.” He had a son in prison. The friend sent crumpled the magazine up and threw it them on to her son and received a Today it is far more than “from time into a corner of his cell. The chaplain letter from him saying that he had to time.” For all the 17 years of the Key felt helpless. On later visits the inmate read them and had handed them Bearers program, the Evangel staff has would have nothing to do with him. The out to other prisoners, and that 110 averaged receiving four salvation let- crumpled magazine lay on the floor of had read them, only one refusing. ters from inmates every weekday. Once, his cell. Then one day, the long hours of About two weeks ago an an Assemblies of God prison chaplain boredom finally caused him to pick up ex-convict dropped into the visited the special housing unit (where the magazine … and begin to read. Editorial Department. He told us inmates are incarcerated alone). A big, This inmate read about the perfect that he had been guilty of almost heavily tattooed biker who had rebuffed Father. Then, on the chaplain’s next vis- every crime, but that while serving all previous attempts, agreed to take it, he opened up to him. When their dis- his last term in jail God saved him. some religious literature from him, in- cussion ended, he shoved his big, beefy For the past two years he has cluding a Pentecostal Evangel. A short hands through the hatch to the chaplain been a prison evangelist and has time later he started yelling and kicking and prayed the sinner’s prayer. “Heav- seen many young men saved. He the door of his cell. The chaplain rushed enly Father,” the chaplain began. The

12 AG HERITAGE 2013 inmate repeated it, but there was also an also been expanded with a website with semblies of God.”26 And that’s where it echo up and down the cellblock. They issues dating back to 1999 (visit pe.ag. continues to stand today. continued. “I’m a sinner.” Up and down org). The Flower Pentecostal Heritage the cellblock the words echoed, “I’m a Center has scanned and archived online Recording Our Past sinner.” Other men had been listening issues from 1913 to 2003. Blogs, an e- The early editions defended the gen- from their cells and wanted to receive mail daily devotional, recordings for the uineness of the Pentecostal experience Christ as well. Jesus saved several that blind, videos on AGTV, and social me- with some long apologetic articles, such day, who professed faith to the chaplain dia such as Facebook and Twitter have as a series on the history of the Pentecos- when he walked back past their cells.25 augmented and expanded the Evangel’s tal revival by Bennett F. Lawrence, an Every week the Evangel staff gathers reach in this technological era. The executive presbyter of the AG, in early to pray for those who responded to the Evangel has also had material reprinted 1916. But they did not ignore the fact ABCs of Salvation the previous week and to lay hands on the magazine for the upcoming week, praying that God will anoint it for His purposes. One salvation response coupon received was from Beijing, China. The date of the magazine was more than five years prior. Twice the staff has received salvation coupons from magazines 12 years old. The Pentecostal Evangel office receives an average of seven salvation coupons daily, and each one receives follow-up discipleship literature and a contact from a local church where possible. The staff of the Pentecostal Evangel has seen first hand the truth of Isaiah 55:11:

So shall My word be that goes forth from My mouth; It shall not return to Me void, But it shall Pentecostal Evangel editorial staff, 1975. (L-r): Helen Stauffer, Dick accomplish what I please, And it Champion, Robert Cunningham, Juleen Turnage, Kathy Wrinkle, and shall prosper in the thing for which Almeda Elliott. I sent it. (NKJV) in hundreds of publications, both print that wildfire could emerge from unbibli- Who knows if a magazine that today and online. Unofficial “Pentecostal cal fanaticism and the cult of personality. has been forgotten may reemerge at just Evangels” with material translated from “There be many,” W. F. Carothers wrote, the right time to touch a soul for Christ. English into many other languages have “… who do not hesitate to rush out with It could be there now, lingering at the circulated internationally for decades. the first impression that strikes them — bottom of a stack of reading material Through the years the magazine has making shipwreck for themselves and as the stack grows. Years later, some- changed as needed to more effectively often for many others. ‘Fools rush in one may reach the bottom of that stack communicate to a culturally changing where angels fear to tread.’”27 and find that old magazine, and receive readership. But in the midst of these Lawrence’s series was lengthy and Christ. It has happened before. How changes it has always remained true to quite thorough for the day. The 13-part many such silent evangelists are linger- its mission, communicating the gospel, series, “Apostolic Faith Restored: A ing now, waiting for that God-given op- teaching the Word of God, sharing tes- History of the Present Latter Rain Out- portunity to save a soul from an eternity timonies of those whose lives have been pouring of the Holy Spirit known as the without Christ? dramatically transformed, and propheti- Apostolic or Pentecostal Movement,” is In 1995 the Evangel added a Span- cally speaking to the issues of the day. still valuable reading today. It provides a ish-language edition (Evangelio Pen- Back in 1919, E. N. Bell said, “[The historical perspective in proximity to the tecostal). The Evangel’s coverage has Evangel] belongs to God and the As- actual events. These articles were actu-

2013 AG HERITAGE 13 ally a serialization of the first history of the Pentecostal movement in book form, published the same year.28 The magazine has continued to rein- force the movement’s history throughout the years with various articles. For example, Cordas C. Burnett offered a three-part retrospective on the formation of the Fellowship with a series titled, “Forty Years Ago,” concluding in the April 11, 1954, issue.

Evaluating Our Past The Evangel has preserved valuable word pictures of what today would be called “Old Time Pentecost.” For example, P. S. Jones in the May 18, 1946, issue said:

If there is one distinctive feature in Pentecostal church worship, it is the prominence given to the prayer room. Most forms of church “Questions and Answers” by E. N. Bell was an important column during the service end when the benediction 1910s and 1920s. is pronounced, but in Pentecostal assemblies another service in the prayer room usually begins at that point. What we have to say here is not intended to detract from the acknowledged importance of the opening service of song, prayer, testimony, and the ministry of the Word; but we wish to emphasize that, to a very large degree, the blessing on that service is dependent upon the spiritual power which proceeds from the prayer room.29

We must admit to change, and descriptions like this permit us to evaluate whether that change has all been to the good.

Tracing Our Doctrine While some would portray early Pentecostals as uneducated and shallow, that could hardly be said of much of the Evangel’s early content. While rich in accounts of experiences with Holy Spirit The weekly Sunday school lesson was a vital contribution of the power, studious, in-depth biblical arti- Pentecostal Evangel from the beginning. cles were also common. For example, in

14 AG HERITAGE 2013 1917, while still the Weekly Evangel, the this helpful feature throughout most of MO: Gospel Publishing House, 1961), 225. magazine carried the lengthy multi-part the century. 10Ibid., 319. series “Pictures of Pentecost in the Old 11Christian Evangel, March 28, 1914, 4; May Testament” by Alice E. Luce, that later Conclusion 9, 1914, 4. was published as a book by Gospel Pub- The mission of the Pentecostal 12Christian Evangel, July 11, 1914, 2. lishing House.30 Evangel has remained unchanged since 13J. Roswell Flower, “Little Talks With the Luce, a British-born Anglican mis- it was founded in 1913. As the official Office Editor, Weekly Evangel, May 13, sionary, became the most prominent magazine of the Assemblies of God 1916, 2. 14 missiologist in the Assemblies of God in since 1914, it continues to give “proper Faith Campbell, Stanley Frodsham: Prophet With a Pen (Springfield, MO: Gospel Publishing its early decades. Luce’s writings dem- emphasis to Pentecostal distinctives for House, 1974), 53; William W. Menzies, onstrate early evidence that AG missions the purpose of strengthening the Fellow- Anointed to Serve: The Story of the Assemblies leaders endeavored to build indigenous ship.”31 With the Lord’s help, the maga- of God (Springfield, MO: Gospel Publishing churches — an idea in direct contrast zine will continue to fulfill this function House, 1971), 132-133. to most mainline missions efforts. Luce until His return. And it will continue to 15“Bro. Flower Retires from the Evangel Staff,” affirmed that Paul preached Christ, not be published “not by [human] might nor Weekly Evangel, September 29, 1917, 7. culture. Missiology in the magazine by [human] power but by [God’s] Spir- 16“Richard G. Champion—A Man of Vision,” throughout its history has continued to it.” Pentecostal Evangel, July 3, 1994, 6. This issue also contained a reprint of one of Champion’s demonstrate this important distinctive articles, excerpts from his editor’s column, a focus, right up to the present day. photo gallery, and tributes from the Evangel The pages of the magazine have Ken Horn, D.Min., staff and others. has served as editor never shied away from addressing con- 17John Maempa, “Rejoice!” Pentecostal of the Pentecostal Evangel, July 3, 1994, 3. troversial topics. In its early stages, the since 2008. Evangel 18 magazine had a role in the theological Ken is an award- Horn, “The Pentecostal Evangel,” 17. formation of the movement, address- winning journalist 19Hal Donaldson, “Is Revival Waning?” ing the three most important doctrinal who has been a Pentecostal Evangel, June 10, 2001, 4. pastor, missionary 20 debates in the AG’s formative stages Brumback, 349-350. evangelist, and 21 — Initial evidence of the baptism in the college professor. Edith L. Blumhofer, The Assemblies of Holy Spirit (tongues), the Finished Work God: A Chapter in the Story of American Pentecostalism, Vol. 1 (Springfield, MO: of Calvary (sanctification), and anti-trin- Gospel Publishing House, 1989), 283. itarianism (Oneness or “Jesus Only”). NOTES 22Ken Horn, “A Taste of Heaven,” Pentecostal Other important doctrinal and cultural Evangel, May 29, 2011, 4-7. issues have been tackled openly since 23The next World Assemblies of God Congress then — creationism, abortion, gay rights, 1For additional information on the impact of and the 100th anniversary celebration will be and more. One can even peer back in the Pentecostal Evangel from its beginning held in Springfield, Missouri, August 7-10, time and glimpse firsthand information on July 19, 1913 to the present, see the June 2014. 9, 2013, issue which features the 11 editors from some of the incidents that divided 24“Pentecostal Evangel in Jails and Prisons,” of the Evangel over the last 100 years. Also Pentecostal Evangel, March 14, 1931, 3. the movement as the stories were devel- see the July 14, 2013, issue which includes oping, such as E. N. Bell being rebap- articles highlighting the Pentecostal Evangel’s 25“Evangel Goes to Prisons,” Pentecostal tized in the name of Jesus only and then centennial. Evangel, April 25, 1999, 9. 26 afterward regretting this decision. 2Christian Evangel, July 19, 1913, 1. E. N. Bell, “Big Evangel Campaign,” Christian Evangel, September 20, 1919, 3. One can even trace changes in the 3C. C. Burnett, “Forty Years Ago, Part 3,” 27 movement’s stance on cultural issues. Pentecostal Evangel, April 11, 1954, 5, 10. W. F. Carothers, “Grapes and Pomegranates,” Pentecostal Evangel, January 15, 1916, 9. For example, the pages of the Pente- 4“Fifty Years Ago,” Pentecostal Evangel, July 28B. F. Lawrence, The Apostolic Faith Restored costal Evangel illustrate the shift from 21, 1963, 21. (St. Louis, MO: Gospel Publishing House, 5Ken Horn, “The Pentecostal Evangel: 5,000 pacifism to patriotic support of the mili- 1916). Issues and Counting,” Pentecostal Evangel, tary between the two World Wars. Bell 29 March 7, 2010, 14-15. P. S. Jones, “A Unique Pentecostal Feature,” became the first to tackle controversial Pentecostal Evangel, May 18, 1946, 1. 6Ibid., 15. theological questions regularly in the 30Alice E. Luce, Pictures of Pentecost in the Old 7“International Sunday School Lesson,” magazine in his “Questions and An- Testament (Springfield, MO: Gospel Publishing Christian Evangel, July 19, 1913, 7. swers” column. A variety of leaders and House, [1920]). 8General Council Minutes, 1918, 10. theologians in other eras, such as E. S. 31The General Council of the Assemblies of God 9 Williams and Stanley Horton, continued Carl Brumback, Suddenly … From Heaven: A Operations Manual, revised April 2013, 27. History of the Assemblies of God (Springfield,

2013 AG HERITAGE 15 C. M. Ward on the air with the Revivaltime Choir in the background, 1958. C. M. Ward: The Voice of Revivaltime, 1953-1978

By Benjamin A. Wagner

or many listeners to the Revivaltime radio broadcast, newspapers a day, wrote his sermons in newspaper style — C. M. Ward (1909-1996) personified the Assemblies of short sentences, simple and direct language.6 Combining this FGod during his 25-year tenure as host of the program. simple style with a vivid imagination and drawing on a vast When Ward retired his microphone in 1978, Revivaltime was reservoir of stories and facts gained from his broad reading, his one of the denomination’s most widely-recognized national sermons were full of powerful imagery, illustrations, and “hu- ministries. While Revivaltime was not the first effort by the As- man interest” stories.7 semblies of God to use media to promote its message — the It was his style that appealed to a cross-section of society. Pentecostal Evangel had been serving this role since 1914 — Letters came from children asking for prayer for their family the radio broadcast helped the denomination to develop a dis- tinct identity. In the decades following World War II, the Assemblies of God began moving from relative cultural isolation toward cultural engagement.1 Revivaltime played a significant role in this shift. This article examines Ward’s style and how the broadcast helped to both shape the testimony of the Assemblies of God and to communicate that message to the broader world. Like other conservative Christian groups of this era, the Assemblies of God believed radio might be the providential means by which widespread revival would occur.2 At the committee meeting that birthed the radio program in 1950, Wesley Steelberg, the first speaker of Revivaltime captured the hopes of Pentecostals: “Our prayer and desire is that we may produce and present a broadcast which will be brimful of the spirit and power of Pentecost. We want it to be a soul-saving agency … and we pray it will, indeed, promote a time of revival.”3 By December of 1953, the program was being broadcast on the ABC radio network, heard on over three hundred stations and was receiving from 12,000 to 15,000 letters each month from listeners around the world.4 C. M. Ward, the speaker from 1953 until 1978, was widely recognized as one of the most effective religious communicators of his day. This recognition led C. M. Ward seated at his desk at the Revivaltime office, to him being inducted into the National Religious Broadcasters circa 1950s. “Hall of Fame,” thus joining the ranks of such radio preaching legends as Charles E. Fuller and Walter A. Maier.5 Through the and elderly audience members thankful for an “old-fashioned use of radio, the Assemblies of God had achieved an unprec- revival broadcast.” Responses came from people down on their edented hearing. luck, as well as from prominent figures such as President Lyn- don B. Johnson, Queen Juliana of Holland, and W. C. Handy, Mass Appeal the famous composer of the St. Louis Blues.8 A major element of the mass appeal of Revivaltime was the Ward also had a keen sense of what topics appealed to his rhetorical style of C. M. Ward. Ward, who read four or five radio audience. His choice of many topics shows that he was

2013 AG HERITAGE 17 willing, at times, to sacrifice doctrinal Perhaps the most effective element conversational style to foster a sense of substance if he believed the topic would of Revivaltime’s mass appeal was Ward’s relationship between the audience and resonate with his audience. For example, ability to directly address individual au- himself. one year Ward preached a series of ser- dience members. The medium was well Ward’s emphasis on connecting with mons specifically directed toward senior suited to this style. According to media the individual listener was a point of citizens. He recalled denominational ex- theorist Marshall McLuhan, radio pos- pride for the program. In 1957, the de- ecutives were hesitant to broadcast the sesses a “person-to-person directness nomination’s radio committee reported sermons because of their lack of theo- that is private and intimate.”11 McLuhan that the radio industry placed Revival- logical content. However, the sermons likens the effects of the medium to that time in the same class with Billy Gra- were reprinted in several magazines and of a conversation spoken in the dark — ham’s Hour of Decision. They noted that one particular sermon, Ward estimated, here words acquire rich textures as lis- someone distinguished the two broad- was the most popular of the year. teners “fill in all the senses” in an imagi- casts in this way: “Billy Graham is a He tellingly admitted in these ser- native process of engaging the auditory voice calling a nation in mass to return mons that he “moved more than I usually image.12 to God; C. M. Ward is calling the indi- do on the sentimental side. But it touched Ward was aware of the power of ra- vidual. Graham has the general appeal, the cords [chords] of so many and had a dio to produce this virtual intimacy. In an while Ward has the specific appeal to the individuals [sic] heart.”14 This appeal to the individual was dramatically enacted as Ward invited audience members at the end of every sermon to kneel beside their radio and respond to his message in prayer. Such an “invitation” evoked an old-fashioned revival meeting’s “altar call,” — a ritual highlighting the individualism and vol- untarism that has been a hallmark of popular evangelical piety. As the choir sang “There’s Room at the Cross for You,” the audience was urged to come down “the long, long altar” and kneel beside their radio. This moment was seen as the “heart and core” of the Revival- time broadcast. Ward remarked, “the radio-altar is minutes of meaningfulness. Folk in in- Revivaltime is presented the annual award of merit at the International creasing numbers are passing at it to Christian Broadcasters Convention, January 1964. (L-r): E. R. Bertermann take a long, hard look at themselves and (cochairman of ICB); Bartlett Peterson (executive director of AG Radio Department); T. F. Zimmerman (general superintendent); C. M. Ward their ultimate reflection in eternity. God 15 (Revivaltime speaker); and D. V. Hurst (secretary of AG Radio Department). comes to us in this moment of choice.” The “radio altar” allowed listeners to en- great mail response.”9 Every year around interview he commented that the radio gage in a visible ritual marking their re- Major League baseball’s opening day, he preacher “has to be gifted with a voice, ception of Ward’s message and the spiri- preached a sermon in which he would not only clarity like the old classic an- tuality he represented.16 And it illustrates discuss baseball. And every year base- nouncers, but there must be an intimacy the ability of the medium to invade the ball players, owners, and umpires would in it. Whether the listener is five thou- arena of the private, presenting Ward as request his sermon.10 While references sand miles away, he’s listening in South a personal, friendly figure in an increas- to popular culture and the use of senti- Africa, or whether he’s listening in Jop- ingly technological, impersonal culture. mentality did not normally overshadow lin, Missouri, there must be in that voice In addition to Ward’s communica- the theological and spiritual message, something that says, ‘I care for you.’”13 tion style, another facet of the radio Ward utilized these rhetorical devices to Addressing audience members as “Mis- program’s broad attraction was its pro- capture the interest of his audience and ter,” “Miss,” “neighbor,” or “friend,” fessional quality choir, directed by Cyril generate audience response. Ward often spoke in a neighborly and McLellan and which consisted of stu-

18 AG HERITAGE 2013 dents at Central Bible Institute in Spring- field, Missouri. Its promoters boasted that the Revivaltime choir was one of the most popular recording groups for their label, Word Records. By 1975, the choir had produced 17 consecutive records for Word. Across the country religious radio stations, like Moody Bible Institute’s WMBI, which had initially refused to play the records, were playing the choir’s songs daily.17 Each program began with the song, “All Hail the Power of Jesus’ Name,” sung by the Revivaltime choir, and was followed by the reading of the biblical text and the sermon. Each program concluded with the invitation to the “long, long altar” (a euphemism for the radio altar existing across the airwaves) as the choir sang Ira Stanphill’s “There’s Room at the Cross for You.” The evangelistic appeal to the individual to accept Christ, the conversational style and choice of topics, as well as the use of music, however, were not entirely unique to Revivaltime. Many of these same elements could have been heard on Charles Fuller’s Old Fashioned Cover of Revivaltime album, “Let Everybody Sing.” Revival Hour or Billy Graham’s Hour of Decision. But Ward also offered his au- Many listeners wrote to Ward claim- tor from Missouri, described as a “de- dience a distinctive mode of spirituality ing that a particular “word” had been for nominational clergyman,” wrote that he that drew upon the Assemblies of God’s them. A woman from Florida, worried “broke down in tears as the Lord spoke particular Pentecostal and holiness roots. if her daughter’s approaching marriage to his heart” through a word of discern- This spirituality, like other popular re- was “God’s will” testified, “I listened ment directed to a pastor.21 ligious expressions in American life, eagerly as the Holy Spirit ministered People gave credit to the Revival- stressed an immediacy of the supernat- through you in a word of wisdom … You time broadcast for lost objects found, ural that could transform the ordinary spoke of a mother in the radio audience addictions broken, and obtaining gainful lives of ordinary people.18 who was concerned about her child’s employment. They believed Ward was choice of a marriage partner — telling supernaturally used by God to speak to Modeling her to place confidence in the choice and their personal needs — some of them Charismatic Gifts to embrace the fiancé.” She concluded, mundane, some of them extraordinary, Ward not only spoke about Pentecos- “My heart was flooded with a peace and but all of them opportunities for God’s tal spirituality, he provided a model of joy and calm that I cannot describe….I intervention in their lives. it by demonstrating charismatic “gifts” knew those were God’s directions for Ward’s appeal to the supernatural as over the airwaves. One of the most dis- me.”19 A Canadian woman reported hav- well as his intimate communication style tinct features of the broadcast was Ward’s ing suffered from hay fever for around heightened expectations and bolstered occasional exercise of what Pentecostal 10 years. But “a year ago one Sunday faith for a personal miracle. Faith could Christians call “a word of knowledge.” morning broadcast, you spoke to some- be rendered visible; spirituality became These are taken as divine revelations or one who had hay fever. You said God less abstract and more immediate. One personal assurances transmitted to spiri- was going to heal them. I was touched by Brooklyn listener spoke for many when tually gifted persons in order to minister God’s healing power. The pain left and she said, “I feel as if Brother Ward is to the specific needs of individuals. I have never had it any more.”20 A pas- talking directly to me. I sense the spirit

2013 AG HERITAGE 19 In the midst of the charismatic renewal, Ward lauded the use of guitars and drums during worship and celebrat- ed that “Catholics are praising a living Christ” (his emphasis). It was the vitality of this renewal movement, Ward believed, which would foster greater individual freedom and, in so doing, help withstand the threat of communism.28 In short, Ward impressed upon his hearers a winsome Pentecostal spirituality that could supply the nation, as well as individuals, with the spiritual resources to overcome modernity’s ills. This spiritual vision fostered a desire in some non-Pentecostal listeners to experience the “full gospel.” A Presbyterian minister was especially encouraged by a sermon that discussed the relationship between Scripture and science. At the end of his letter, he requested prayer that he might “know the full power of God’s Holy Spirit.”29 A Lutheran wrote, “It is like having God talk to me when I listen to Revivaltime.” He reported that someone he knew had been healed when a “Spirit-filled soul prayed for a year” and noted that it was this “Spirit-filled quality” which attracted him like a “magnet” to Revivaltime. Another Lutheran was so provoked by Ward’s sermons that he had trouble sleeping. It wasn’t until he experienced “the Baptism in the Holy Spirit” C. M. Ward, circa 1960s. that he could “get a good night’s sleep — know that God’s will is being done.”30 of discernment in him. The Holy Spirit Ward believed true religious experience is almost tangible while he speaks. One would bear fruit in a life set apart from can almost reach out and touch God’s the ways of secular society. presence.”22 However, Ward’s spirituality did not Ward explicitly evoked the “experi- always present a sharp contrast between mental” or “camp meeting religion” of the secular and the sacred. He embraced the Methodists like Asbury and McKen- many elements of cultural change, espe- dree, and later urban revivalists such as cially if the gospel could be discerned in Finney and Moody, advocating a demo- and connected to it. The true preacher, cratic, individualistic spirituality. He he said, “must know his own age and re- believed that this brand of Christianity spect it. He must believe in it. He must alone could reawaken the “dead and un- not apologize for jet, television, penicil- responsive professors of creed and doc- lin, kidney transplant, travel to the moon. trine.”23 Urging listeners to seek physical He must be quick to detect motions of healing,24 to be filled with the Spirit,25 the Spirit of God in the movements of and to give up vices like drinking, card society. He must have gifts operative of playing, dancing, and “theater going,”26 discernment and interpretation.”27 An early Revivaltime sign.

20 AG HERITAGE 2013 If Ward’s discussion of prominent el- wrote, “… in dealing with prophetic sub- accruing to the denomination has been ements of Pentecostal spirituality proved jects, for the purposes of the broadcast strictly a by-product.”33 attractive to many listeners, such discus- itself, we are well advised not to involve However, as the program grew in sions also had their boundaries. His ser- the broadcast message with prophecy in popularity, leaders in the radio depart- mons had to go through an approval pro- an extensive way, but use the lead-in of ment recognized that the broadcast cess, and denominational leaders were prophecy to come quickly to an evange- could be utilized to bolster attendance sensitive to rhetoric that might suggest listic appeal.”32 and support of the denomination’s local that the Assemblies of God was outside The focus of decision makers seemed churches. Not content to simply hope the pale of mainstream evangelicalism. fairly consistent — better to stick to a that local churches might benefit from In 1955 Ward wanted to preach a sermon broad evangelistic message than to get association with Revivaltime, these lead- entitled “Cured of Cancer,” drawing on sidetracked with peripheral matters or be ers developed marketing tools to link lo- a long Pentecostal tradition of belief in cal Assemblies of God churches to the divine healing. However, he was dis- popular radio program. Denominational couraged from doing so by the denomi- Ward impressed leaders, local pastors, and lay people nation’s leader, Ralph Riggs. It is worth set out to ensure that audience members reading Riggs’ explanation at length: upon his hearers a who had been struck by the “full gospel” winsome Pentecostal message could easily find local Assem- Your great audience consists of spirituality that could blies of God churches which “preach the many hundreds of thousands of supply the nation, as same full gospel and sing the same kind those interested in the full gospel of songs.”34 and the way in which you preach well as individuals, Early in the program’s history leaders it. Unfortunately, at the present with the spiritual saw opportunities to link local churches time, there are so many healing resources to overcome to the broadcast. The 1957 “Report of racketeers on the air who have the Radio Committee to the General incurred general public disfavor, modernity’s ills. Council” observed, “without equivoca- there will be grave danger of our tion we can state that Revivaltime is ev- being classified with them if we erywhere making the name Assemblies put such a strong emphasis upon associated with fringe ideas. This did not of God well known.” The report went on healing. We draw back from the mean underplaying distinctive Pentecos- to remark that in some instances, evan- danger which will be involved of tal themes, but leaders clearly desired gelists and home missions workers ar- losing so very many of our radio to avoid controversy and to maintain an rive at a new locale and happily find that audience and suffering a real set- image that would be found appealing to already “good seed has been sown” by back in the progress which the the general public and help the denomi- the broadcast. Lord has given us to date. We nation identify with mainstream evan- However, in order to connect the lo- therefore request, Brother Ward, gelicalism. This leads us to consider just cal minister with this effective ministry, that you substitute for this sermon how fully integrated the radio broadcast the committee recommended further ac- a strong two-fisted evangelistic was with denominational identity. tion. For instance, it suggested that “in appeal.31 order to secure the fullest benefit from “The Revivaltime Church” their association with Revivaltime” all This letter acknowledges the at- While historians have recognized churches belonging to the denomina- traction of the “full gospel” message, the use of radio by conservatives to pro- tion use the name “Assemblies of God” but also demonstrates denominational mote a homogenous evangelical identity, rather than an “obscuring local title.” sensitivity to cultural contexts in which they have not attended to the role media In addition, representatives of Revival- certain elements of that message were in played in building particular denomina- time should attend local rallies, camp disrepute. tions. Revivaltime producers reminded meetings, and other events so local pas- In 1974 a similar letter was sent to themselves and others that saving souls tors and leaders would be familiar with Ward regarding a series of messages was the raison d’être of the broadcast. the purpose of the program. It was also dealing with biblical prophecy, a sub- An Assemblies of God historian quot- urged that more local churches finan- ject about which Ward wrote often, and ed one Revivaltime staff member who cially support Revivaltime. The popular- a favorite arena of speculation by many stressed: “The purpose of ‘Revivaltime’ ity that Revivaltime had garnered for the other Pentecostals and dispensationalist has been consistently evangelism, not Assemblies of God suggested that such Christians. The denomination’s leader denominational promotion. Any benefit support could greatly benefit any local

2013 AG HERITAGE 21 C. M. Ward and the Revivaltime Choir, circa 1958. Cyril McLellan, choir director, is standing behind Ward. church.35 for pastors. Bringing others the liberat- Pastors were called upon to market the In the early 1960s, at the end of a Re- ing message of the full gospel was the program to the local community radio vivaltime broadcast, C. M. Ward told his driving force behind much of the energy stations, while parishioners were asked listeners, “The pastor of your nearby As- and hope animating those involved with to form prayer groups for the requests sembly of God church extends a hearty the broadcast. The most visible display that poured in. Yet the effort also demon- invitation to visit his service.”36 Ward’s of this was the annual Revivaltime World strates a departure from early models of invitation was only the beginning link Prayer Meeting. Pentecostals, with their Pentecostal ministry. Except for prayer in a chain connecting his fervent but stress on supernatural intervention to and financial support, there was little friendly preaching and the radio broad- solve problems, have always valued room for lay involvement in this profes- cast’s professional gospel singing to the prayer meetings as opportunities to join sional level production. local Assembly of God church. Church- with one another in intercessory prayer. More importantly, the ministry of es that pledged consistent support to Revivaltime’s World Prayer Meetings af- Revivaltime, and to some extent the de- the radio program were sent “Revival- forded the Assemblies of God an oppor- nomination’s image, came to center on time Church” signs to display on their tunity for collective intercessory prayer C. M. Ward. Ward was probably better grounds. And Ward urged his listeners to on a grand scale and served to link known by Assemblies of God members “look for the church displaying the Revi- churches across the nation together in a than the denomination’s national elected valtime sign!”37 vast spiritual effort. officials. In one sense, Ward had gained Reports of the positive results of this The first Revivaltime World Prayer his position of prominence in the way type of advertising were relayed to local Meeting took place in 1955. Ward led that previous Pentecostal leaders had ministers through a newsletter published approximately 200 people in prayer for — he was a gifted communicator who by the Assemblies of God Radio Depart- over 5,400 requests sent in by listeners. displayed spiritual gifts. But the wide- ment. In one such newsletter, an enthu- Local churches across the country called spread influence of his media ministry siastic constituent reported that Revival- on women and men’s groups to pray for had already garnered him a great deal of time is “helping to advertise our church, the requests during a live Revivaltime authority throughout the denomination and we are all proud to have it on the broadcast. Throughout the 1960s and and denominational leaders knew that air.”38 The newsletter, featuring positive 1970s prayer requests and intercessors influence could potentially overshadow results and testimonies, encouraged lo- grew into the tens of thousands.39 their authority. cal pastors to get involved in supporting The effort to connect the broadcast the broadcast. with the local church tapped into an ear- The Perils of To be sure, the radio broadcast was lier Pentecostal trait — the grassroots, Image Making never seen as simply a promotional tool lay oriented energy of the movement. While Assemblies of God officials P. C. Nelson, founder of SAGU, in 1934.

22 AG HERITAGE 2013 saw the promise of linking their denomi- games. I am not a politician.”41 Ward by lessening his responsibilities,43 nation to Revivaltime and its popular Although the relationship between but thought his involvement was begin- speaker, C. M. Ward, they were also Ward and the denomination’s authori- ning to wane to a greater extent than they aware of its perils. In a letter sent to ties was one of mutual respect, at times anticipated. Ward asking for his consideration for the tensions inevitably came to the surface. In February 1974, Ward sent a letter position of speaker, General Superinten- These surfaced most clearly near the end to the denomination’s radio department dent Ralph Riggs wrote, “The interest of Ward’s tenure, in the middle 1970s. in response to such concerns.44 He ar- of every church and our Movement as Details of the controversy surrounding gued that he was as “heavily involved a whole are involved in this broadcast. him remain somewhat vague. However, in Revivaltime” as he had ever been in This might mean something of a restric- the underlying issues between Ward and the past twenty years. Furthermore, he tion and keeping of yourself within a cer- the denominational leaders can be dis- stressed that “the ministry is not auto- tain compass narrower in its limits and cerned.42 matic … someone must conceive and freedom than what you now enjoy.”40 In the early 1970s, officials became create” (his emphasis). Ward listed the Ward, as Riggs had anticipated, was concerned that Ward was not spending number of demands placed upon him. like many Pentecostals, uncomfortable enough time and energy on the broad- In addition to preparation needed for with structure and authority. Predictably, cast. He had been elected president of speaking, there were prayer requests, although he was Revivaltime speaker for Bethany Bible College (later Bethany interviews, and various public relation 25 years, he did not always put the needs University) in California in 1973 and events to attend. As a result of all this of the denomination at the forefront of was no longer living in Springfield, Mis- activity, Ward explained, a bit wearily, his concern. As he put it, “I have a mind souri, where Revivaltime originated. The that the image of Revivaltime had been of my own. I don’t like to play religious leaders apparently had accommodated “fixed” to him. He summed up the thrust

Revivaltime News and other C. M. Ward publications

2013 AG HERITAGE 23 of his point, “I am as much Mr. Revival- frustrations. To this day, Ward’s off-the- This identity, however, increasingly time as I have ever been.”45 cuff jokes and comments, biting and became connected to the Revivaltime This letter is interesting because it well-told, are legendary in Assemblies speaker, C. M. Ward. The clash between indicates the extent to which Ward was of God circles. Ward and denominational authorities il- self-conscious about the process of cul- As Ward moved toward retirement, lustrates how the use of mass media in- tural production involved in the Reviv- leaders in the radio department reflected evitably creates a degree of cultural au- altime program. But that process took on the problems and possibilities that thority for personalities which often can its toll. The reference to himself as “Mr. would result from the change. The pro- pose difficulties for institutional forms Revivaltime” and the use of the word ducers knew that the broadcast’s suc- of authority. The Revivaltime program “fixed” to describe the image that the cessful format and Ward’s style had under C. M. Ward also illustrates how radio program had garnered him, sug- made it, as one official put it, “the ma- the use of mass media to build religious jor image builder of the Assemblies of identity involves the use of potentially God.” The urgent question became how problematic market-driven criteria, such to maintain a level of continuity with the as audience appeal. old program and yet be responsive to In spite of these issues, Revivaltime current tastes. was a huge success. For a quarter of a Ward retired from the broadcast century, Ward preached weekly to a vast at the end of 1978, and an Ohio pastor audience. Thousands came to Christ, named Dan Betzer was selected to be attracted to the message of the gospel his successor. The decision was made through his crisp and clear sermons. to change the music format to reflect a Never once in his thirteen hundred more contemporary image. However, it broadcasts did he ever repeat a sermon; was decided that the core of the program, neither did a guest speaker ever preach especially its evangelistic image, should in his place. Historian Gary McGee re- remain. While other denominations were marked, “No one took Pentecostal evan- lessening their evangelistic stance, one gelism more successfully to the airwaves report recommended that “the Assem- than C. M. Ward.”47 blies of God would not want to make such an extreme change that would This is a revised version of an ar- leave the impression that evangelism is ticle, entitled “Full Gospel Radio: no longer a priority to us.”46 The tran- Revivaltime and the Pentecostal Uses sition required careful negotiation be- of Mass Media, 1950-1979,” that ap- tween maintaining an image and current peared in Fides et Historia, the journal audience support and reconfiguring that of the Conference on Faith and His- image to keep pace with cultural trends. tory, in 2003. Dan Betzer speaking on the Revivaltime broadcast, circa 1980s. Conclusion The story of Revivaltime illustrates Benjamin Wagner is rector of Church gests a negative psychological impact. the processes at work in the Pentecostal of the Resurrection Ward, it seems, increasingly felt a loss movement’s ascent during the post-war in St. Louis, a of autonomy as the broadcast’s primary period and in the use of mass media and biblically-based figurehead. The denomination’s execu- popular culture to promote the distinc- Anglican church. A tives, he believed, were not aware of tive spirituality of the Assemblies of graduate of Evangel University, Ben went the energy and toil necessary to sustain God. At the heart of the enterprise was on to earn an M.A. this level of production. These feelings an ability to convey a highly personal and Ph.D. in Historical Theology distanced him somewhat from denomi- spirituality in a manner that entertained from St. Louis University. His national leadership. and resonated with the audience. Revi- dissertation, “Pentecost Outside Ward, never at a loss for words, felt valtime helped to give the Assemblies Pentecost” (2009), examines how Pentecostals responded to the the freedom to speak his mind whether of God a national identity, attempting charismatic renewal from the 1960s in small groups or in front of large au- to provide a consistent identity for local through the early 1980s. Ben lives in diences. He often used his forceful per- churches and communicating this iden- Chesterfield, Missouri, with his wife sonality and sense of humor to vocalize tity to the broader world. Josie and their five children.

24 AG HERITAGE 2013 NOTES 9The C. M. Ward Story, 113-14. 28Ibid. 10This according to Leland Shultz, telephone 29Letter dated November 18, 1969 in C. M. interview, March 23, 2001. Ward Revivaltime Speaker file, FPHC. 1Edith L. Blumhofer, The Assemblies of God: A Chapter in the Story of American Pentecostalism 11Marshall McLuhan, Understanding Media: 30“For Use in Your District Bulletin,” Volume 2--Since 1941 (Springfield, MO: The Extensions of Man (New York: McGraw Transmitter, February 1973. Gospel Publishing House, 1989), 13-49. Hill, 1964), 302. 31Ralph M. Riggs, letter to C. M. Ward, August 2Joel Carpenter, Revive Us Again: The 12Ibid., 303. 19, 1955 in C. M. Ward Revivaltime Speaker Reawakening of American Fundamentalism 13The C. M. Ward Story, 205. file, FPHC. (New York: Oxford, 1997), 124-140; Quentin 32 14“Report of the Radio Committee, 1957,” Thomas F. Zimmerman, letter to C. M. Ward, J. Schultz, “Evangelical Radio and the Rise of FPHC. December 31, 1974 in C. M. Ward Revivaltime the Electronic Church, 1921-1948,” Journal of Speaker file, FPHC. Broadcasting and Electronic Media 32 (1988): 15Transmitter, March 1966. 33Leland Shultz, quoted in William W. Menzies, 289-306. 16 Gregor Goethals has observed how evangelical Anointed to Serve: The Story of the Assemblies 3“History Highlights of the Assemblies of God use of mass media, especially television, serves of God (Springfield, MO: Gospel Publishing Radio-TV Department, 1945-1987,” FPHC. to promote a pseudo-ritualism in American House, 1971), 256. culture. “Religious Communication and Popular 4For the number of radio stations, see “Report 34 Piety,” Journal of Communication 35 (1985): Transmitter, June 1967. of the Radio Committee” in Radio Committee 149-157. 35“Report of the Radio Committee, General file, FPHC. For the number of letters received, 17 Council, 1957,” in Radio Committee files, see “Five Years with Revivaltime” in Radio “Special Report Concerning Radio Ministry FPHC. Committee file, FPHC. to Executive Presbyters, March 24-26, 1975,” Radio Committee file, FPHC. 36“Revivaltime Broadcast, 1962,” in ABC 5I was informed of Ward’s induction into the 18 Network Program file, FPHC. NRB’s Hall of Fame by Karl Stoll, Vice- Charles H. Lippy has noted an emphasis on the President of Communications for the National supernatural as existing outside of institutional 37“Spot News Back of the Revivaltime Mike,” Religious Broadcasters. Telephone interview, boundaries as a common characteristic Transmitter, September 1963. April 27, 2001. Ward was inducted into the of American “popular religiosity.” Being 38Transmitter, October 1964. NRB in 1993. He had previously received Religious, American Style: A History of Popular 39Revivaltime World Prayer Meeting file, FPHC. an Award of Merit (1964) and Distinguished Religiosity in the United States (Westport, CT: 40 Service Award (1979) according to the list of Greenwood, 1994), 10-11. Ralph M. Riggs, letter to C. M. Ward, October such awards found in Ben Armstrong, The 19“For Use in Your District Bulletin,” 3, 1953, in C. M. Ward Revivaltime Speaker Electronic Church (Nashville: Thomas Nelson, Transmitter, October 1974. file, FPHC. 1979), 185-186. 41 20“For Use in Your District Bulletin,” The C. M. Ward Story, 205-206. 6I learned about Ward’s newspaper reading Transmitter, April 1, 1975. 42See the entry for Ward in the New habits from Leland Shultz, telephone interview, 21“For Use in Your District Bulletin,” International Dictionary of Pentecostal and March 23, 2001. Shultz worked alongside C. Transmitter, January 1975. Charismatic Movements (Grand Rapids: M. Ward for twenty-five years as the announcer Zondervan, 2002), where it was noted that he 22 for the Revivaltime broadcast. “Please Use in Your District Bulletin,” was “always controversial.” The reason given Transmitter, August 1970. 7Leland Shultz remarked to me that Ward for this controversy is “the publication of his 23 was a vociferous reader. Telephone interview, Sermon titled “Landmarks,” in C. M. autobiography in 1976” where he criticized March 23, 2001. Ward’s “autobiography,” Ward, Most Requested Radio Sermons of denominational leaders for “their lack of which is actually only a series of recorded 1956 (Springfield, MO: Assemblies of God, freshness.” interviews, indicates that he possessed a basic 1956), 26. Also, “‘Camp Meeting’ Religion,” 43A 1977 meeting between Ward and officials familiarity with American history, particularly Revivaltime Radio Sermons, July 10, 1960. indicates that a “new arrangement” had been political history. His sermons are sprinkled 24For healing sermons see: “Take up Thy Bed implemented. “Resume of the Committee with references to diverse topics such as the and Walk,” in C. M. Ward, Most Requested Appointed by the Executive Presbyters to Meet American revivalist tradition, past and current Radio Sermons of 1956, 61-68; and “How to with C. M. Ward.” C. M. Ward Revivaltime scientific discoveries, and current political and Get Your Healing,” Revivaltime Radio Sermons, Speaker file, FPHC. cultural events. See C. M. Ward with Douglas February 8, 1976. 44C. M. Ward, letter to Lee Shultz, February Wead, The C. M. Ward Story (Harrison, AR: 25Ward preached a three-part series titled 4, 1974 in C. M. Ward Revivaltime Speaker New Leaf Press, 1976), 155-172. “How to Receive” in 1975 which focused file, FPHC. 8At the 700th broadcast of the Revivaltime on the holiness themes of consecration and 45Ibid. program, which occurred on May 14, 1967, sanctification as well as being filled with the 46 Ward reported receiving letters from Mrs. Holy Spirit. Revivaltime Radio Sermons, June “Special Report Concerning Radio Ministry Lyndon B. Johnson; Queen Juliana of Holland; 15, 1975; June 22, 1975; and June 29, 1975. to Executive Presbyters, March 24-26, 1975,” Mr. Welch, the attorney who prosecuted Senator FPHC. 26C. M. Ward, “How to Receive-Part II,” McCarthy; and composer W. C. Handy during 47 Revivaltime Radio Sermons, June 22, 1975. Gary B. McGee, People of the Spirit: The his tenure as radio speaker. See “700 Transcript” Assemblies of God (Springfield, MO: Gospel 27 file, FPHC and “Broadcast ‘700,’”Pentecostal C. M. Ward, “Old and New,” Revivaltime Publishing House, 2004), 433. Evangel, June 25, 1967, 21. Radio Sermons, April 11, 1976.

2013 AG HERITAGE 25 Workmen building a home missions church in Texas in the late 1940s or 1950s. Identified are: Jimmy W. McClellan (5th from the left); A. C. Bates, district missions secretary (3rd from right); and John Smith (in front of A. C. Bates; 4th from right). Missionary Church Planters and Developers: An Entrepreneurial Heritage

By Joshua R. Ziefle

or almost a century, the Assemblies of God has been a sions and the 64 Assemblies of God districts have cooperated in leader in church planting. Early Pentecostals were vi- many aspects of church planting. Currently, the MCPD national Fsionaries and entrepreneurs, buoyed by a vision to save office partners with districts by identifying, supporting and re- the world and anchored by a deep commitment to Christ and sourcing U.S. missionaries in an effort to see the gospel spread God’s Word. Evangelists and pastors in the early 20th century in challenging fields of ministry. traversed America, holding gospel services in tents, brush ar- bors, storefront buildings, rented churches and homes. These Pentecostalism’s Missionary Impulse rugged pioneers gathered converts, organized churches and Although today’s Missionary Church Planters and Devel- impacted entire communities. The same spirit that emboldened opers national office has helped to bring together many of the these early church planters lives on in the church planters of the domestic missionary passions of church planters into one place, 21st century. missions and church planting have been an integral part of the Throughout its history, the Assemblies of God has devel- Assemblies of God from the very beginning. After experienc- oped ministries that aid church planters. The structure of na- ing the joy of personal salvation and the deep empowerment of tional ministries that support church the Holy Spirit, early Pentecostals felt planting efforts has evolved over the deeply the missionary burden for souls years. Today, two national ministries Early Pentecostals and began to share the full gospel with fulfill different aspects of this vital anyone who would listen. At times this need: Missionary Church Planters and were visionaries and happened through personal interaction, Developers (which assists Assemblies entrepreneurs, buoyed while at other times evangelism came of God U.S. missionaries engaging by a vision to save the by means of religious services or tent in church planting); and the Church world and anchored by revivals. Regardless of the method, the Multiplication Network (which helps goal was to spread the truth of Jesus equip, fund and network church plant- a deep commitment to Christ and the emboldening power of ers; it was under the direction of U.S. Christ and God’s Word. the Holy Spirit throughout the world. Missions until 2008). This article ex- The same spirit that In the midst of the message of Pente- plores the role of U.S. Missions in cost being received, souls were saved church planting, from the earliest years emboldened these early and churches were founded. of the Fellowship through the current church planters lives on Speaking of this early generation, ministry of Missionary Church Plant- in the church planters of historian William Menzies notes they 1 ers and Developers (MCPD). the 21st century. had “a great sense of ministry to the The Missionary Church Planters unsaved” and that “evangelism and and Developers national office sup- missionary passion were important in ports the work of those church plant- the hierarchy of values … from the be- ers and church developers that are appointed U.S. missionaries. ginning.”3 Another scholar — Grant Wacker — further illus- The office’s stated mission is “to send missionaries to plant and trates their ethos: “In their hearts Pentecostals knew that the strengthen churches across America.”2 Traditionally, U.S. Mis- Lord had chosen them and them alone to lead a vast movement

2013 AG HERITAGE 27 the 1920s and 1930s. As remembered by his son, Sanders “would inquire whether any Pentecostal families were meeting in small groups. These could usually be found by bombarding the area with street corner meetings.”6 If some of those gathered became baptized in the Holy Spirit, then “a search was on for an abandoned church or commercial hall to rent for a home base.”7 Whatever location presented itself was the new home for the congregation, and the work continued. Church planter Jimmy McClellan from Texas provides a second story. Fol- lowing his conversion in 1916, McClel- lan felt called to preach the gospel. Be- fore long he found himself in a boom oil The Gospel Tabernacle (Assemblies of God), Central Lake, Michigan, 1957. field town called Goose Creek (a former town that became part of modern Bay- of global spiritual conquest….. No store- erful ally in the new Fellowship. town, Texas), where he began to hold a front meeting place seemed too small or revival. Recounting the story of securing too impoverished to send out missionar- Early Assemblies of a building to meet in, McClellan retells a ies to all parts of the continent, even to God Church Planting very familiar story of divine provision: all parts of the world.”4 Pentecostals, it Most early Assemblies of God church seems, were on the move. planting efforts in America resulted from Many people came to the services While the deep missionary empha- hardy pioneers who launched out before seeking God for salvation, for the sis of early Pentecostalism accurately the development of national ministries Baptism, and for healing. There depicts the spirit of its early adherents, to support their work. These early home were many outstanding healings. an overwhelming amount of historic at- church planters simply responded to One little boy who had fallen out tention is often given to world missions. needs and ministered sacrificially. of a tree and broken both bones The Azusa Street revival (1906-1909) in Three stories from the early decades in one arm was brought to the Los Angeles, California, for instance, is of the Assemblies of God help to illus- service for prayer. God healed often seen as a kind of “American Jeru- trate the lifestyle and passion of church him instantly … Sister Reed, who salem”5 from which newly empowered planters from that foundational era. The was a prominent worker in the believers then traveled to the four cor- first is the story of Edward Franklin Baptist Church, was healed of a ners of the globe in all their missionary Sanders, who ministered in Missouri in very serious throat condition and zeal. Though this legacy makes sense in some important ways, it also obscures how the emergence of Pentecostalism at Azusa and elsewhere in the United States contributed to church planting and growth somewhat closer to home. In this light the organization of the Assemblies of God in 1914 is not only a testimony to the domestic growth of Pentecostalism post-Azusa, but it is also a confirmation to the missionary ethos of Spirit-filled believers. With an organizational framework in place to both manage the work and provide guidance and support, those who desired to see the A car with a trailer and sign advertising revival meetings with Evangelist James R. Hummel at Tyrone, Pennsylvania in February 1934. message of Pentecost spread had a pow-

28 AG HERITAGE 2013 Pastor E. S. Williams (sitting in front center) and a group of workers evangelizing in downtown Philadelphia, circa 1920.

received the baptism in the Holy up in Pinedale and were thrilled to same. For the first few decades of the Spirit. This stirred many of her see children being saved. Then as Assemblies of God, the administrative friends who came seeking the more people attended, we hooked a structure was small enough that home Baptism.8 second tent to mine and the revival missions activity was officially super- continued for several months … As a result of this revival meeting, a new Once when we were too poor to church was planted in the community. buy gas, I sold my coat. But a Women have also been a constituent church was established here nearly part of Assemblies of God church plant- 50 years ago, and this is where my ing. In the 1940s, for instance, Mildred husband and I attend today.9 Mara’s husband was away in the U.S. With Sister Musick’s help, I started a second church in San Joaquin, California. We rented a large skating rink and later, with the Southern California District’s help, we were able to buy the building. Starting with only 4 people, we soon filled the building.10

Stories like those of Edward Franklin Minna Seaholm (1894-1944), an Sanders, Jimmy McClellan and Mildred Assemblies of God church planter Mara are but a tiny representation of the and evangelist, also served as a pioneering spirit of Pentecostal church roving chaplain to military bases and Civilian Conservation Corps planting in the first decades of the As- camps during World War II. semblies of God fellowship. Yet even Mildred Mara through this small sample, it is clear vised under the larger Foreign Missions that passion, dedication and purpose — Department (now Assemblies of God Army. During this time she preached in united in service of a common cause — World Missions). By 1937, however, the streets of both Los Angeles and San marked the lives and work of these key the Executive Presbytery began to focus Francisco, California. Following the war church planters. more specifically upon the work at home she started a church in Fresno. Later, in the United States: with the assistance of Ethel Musick, Development of Structures who was her husband’s aunt, she planted to Aid Church Planting The Executive Presbytery should churches in Pinedale and San Joaquin, Although there was no formal Mis- be empowered to devise plans for California: sionary Church Planters and Develop- opening up new work in neglected ers office in 1914, the burgeoning work strategic points … and to consider I bought a small tent and we set it of church planting went forward all the ... appointing such field workers as

2013 AG HERITAGE 29 in their wisdom would be deemed the Church Extension Division and the it mostly took place, young American necessary.11 Home Missions Division (later changed families of the postwar era flocked to to Special Ministries).15 churches in numbers not seen since.19 This led to the 1937 General Council The Church Extension portion was Though many times this is understood to establishing the Educational and Home charged to cooperate with the various be more of a mainline church phenom- Missions Department12 (later renamed districts in their efforts to increase the enon, the religious optimism of the time seems to have pervaded the Assemblies of God as well. As early as 1949 a bold, six-year expansion plan was considered, the goal of which was to increase the number of As- semblies of God churches from 6,000 to 10,000 by 1955.20 Though falling short of the goal, more than 2,000 new churches were planted during these years.21 Around the same time this plan was coming to a close, a new program entitled “Mission U.S.A.” began. As advertised in the Pentecostal Evangel, “The purpose of Mission U.S.A. is to establish Assemblies of God churches in 1,000 unreached American cities and communities in 1955.”22 Tipping its hat to the legacy of church planters in the Assem- blies of God, the article notes, “Pioneer workers are going forth today. Hundreds Samuel J. and Leenetta Scott standing in front of First Assembly of God, Ponca City, Oklahoma, circa 1936. The Scotts planted a number of of them will open new Assemblies of churches in Oklahoma. God churches to help reach the 1,000 church goal of Mission U.S.A.”23 Division of Home Missions, then As- number of Assemblies of God churches With the accession of Robert L. semblies of God Home Missions, and throughout the land. These efforts were Brandt in 1958 as Home Missions Sec- finally Assemblies of God U.S. Mis- helped by the formation of two ser- retary, new ideas emerged that fired the sions),13 thereby linking the importance vices provided by Church Extension: passions of those working with Church of Bible school training with the process the Church Extension Revolving Fund, Extension. In March 1960 the Pentecos- of church planting and development. founded in 1946 to help churches and tal Evangel published the numbers of This new department had broad respon- districts that needed necessary start-up sibilities, only one of which concerned costs16; and the 1956 strategy to pro- church planting. vide inexpensive blueprints and archi- Denominational leaders recognized tectural plans for new churches through the opportunities available at the time the auspices of the Church Building and and pledged to act: “The fields every- Planning Commission.17 Both of these where are ripe for harvest, but the labor- programs revealed the maturing admin- ers are few. If we fail to speed up our istrative potential of the Assemblies of program of home field evangelization God as well as the enterprising spirit of the loss will be appalling. Our Lord’s those church planters the Movement was ‘Go ye’ applies no less to the fields lying helping to equip. at our doors than to distant parts of the Historians have long noted the emer- earth.”14 gence of a so-called revival in religious In 1943 future General Superinten- interest in the United States during the dent Ralph Riggs became the head of the 1950s and 1960s.18 Dubbed the “Eisen- Jimmy McClellan planted a Educational and Home Missions Depart- hower revival” because of the presiden- church in Goose Creek (now ment. In 1945 the work was split into tial administration during which time Baytown), Texas.

30 AG HERITAGE 2013 decade this goal was not only met but surpassed.32 By 1989, the Assemblies of God reported 11,192 churches with 2,137,890 adherents.33 In the 1990s, Home Missions participated in the “Decade of Harvest” — an international strategic plan to share the gospel prior to the advent of the new millennium.34 As part of this emphasis, Charles Hackett, Home Missions executive director, initiated Invasion 39, a Fred and Ethel Lohmann (left) with another woman in front of tent on the site of Loafer’s Glory Apostolic Church prior to building the church. Photo call to plant churches in the 39 Ameri- taken near Liberty Hill, Texas, in 1909. can cities with a population of 1 million or more. This call yielded new church new AG churches from 1955 to 1959. named New Church Evangelism with its planters and urban missionaries. Hackett Averaging nearly 300 per year during continued primary function of “estab- also brought in a New England church that time, it proclaimed the goal for lishing of new churches in cooperation planter, Harvey Meppelink, to head the 1960 to be 366 churches.24 Along the with the various districts.”30 Leadership New Church Evangelism Department same lines, a new project called “Break- of New Church Evangelism passed to the (1992-1996). Meppelink improved the through” was announced in 1961. Ac- following men: John Ohlin (1974-1978); visibility of both the closing and open- cording to Brandt, the new initiative Clarence Lambert (1979-1986); and ing of churches and encouraged district took its cue from the following realities: “(1) America, spiritually speaking, is lost; (2) the Church has not kept pace with the population increase; and (3) time is running out.” A goal of 8,000 new Assemblies of God churches within a decade was suggested, and the course was set.25 A coordinating program called “Sites for Souls” was established in 1962 to help secure funds to purchase land for new churches.26 As the 1960s continued and the larger Eisenhower revival weakened and eventually faded, the Assemblies of God began to note slowing growth in the midst of great societal and cultural change. The Church Extension and Special Min- istries went through a review in 1965 after the news of the smallest number of new churches the AG had ever opened Church planter Walter J. Higgins and his family at Cape Girardeau, (86) was announced.27 Church planting Missouri, 1936. efforts continued, however, as did programs involving grants, loans, church Robert Pirtle (1986-1991). Work contin- superintendents to champion the cause building plans and the like. Urban mis- ued apace, and the number of churches of church planting.35 sions, under the auspices of Church Ex- in the Assemblies of God reached 9,562 U.S. Missions aid to church plant- tension in 1967, garnered greater atten- in 1979.31 ing was greatly energized at the turn of tion as well.28 Brandt, who resigned as The burgeoning 1980s were targeted the 21st century. To better reflect the National Home Missions Secretary in as a “Decade of Church Growth,” and as mission of the department, approval 1965, was followed by Curtis Ringness such New Church Evangelism was given was given at the 1999 General Council (1966-1972).29 top priority. A goal of 300 new churches to rename the New Church Evangelism In 1973 Church Extension was re- per year was set, and by the end of the Department to Church Planting.36 Paul

2013 AG HERITAGE 31 Blanche Brittain (1890-1952) was among the early Pentecostal church planters who laid the foundation for the Assemblies of God. This poster advertised Brittain’s revival meetings in Drayton, North Dakota in 1930. Drayton had a population of 502 in 1930, and the crowds at her meetings regularly reached 200 to 250 people. One night an estimated 500 people attended. Visitors came from all over the countryside. Revival meetings like this were significant social events in small communities. The Fleece AG in rural Drayton was organized in 1932. Brittain overcame great obstacles — including the departure of her unbelieving husband and prejudice against female ministers — to follow God’s call in the ministry. Former General Superintendent G. Raymond Carlson said that Brittain, who started dozens of churches, was “synonymous with the Assemblies of God in North Dakota,” his home state.

32 AG HERITAGE 2013 Drost, himself a church planter, headed are many new generation church plant- the department from 1999 to 2005. Drost ers, such as: Jay Covert, Illinois; Randy brought new ideas and energy to the of- Knechtel, North Carolina; Eric and Leila fice. Most notably, he introduced church Ojala, Colorado; Isaac Olivarez, Colo- planting BootCamp to Assemblies of rado; David Nicholson, Utah; and Jeff God districts.37 BootCamp helped plant- Saferite, Virginia. These missionary ers to formulate strategic plans and also church planters are ministering among trained church planter assessors and diverse people groups such as Mormons, coaches to aid new churches to grow and immigrants and Spanish speakers, and in to become self-sustaining. Drost was fol- diverse areas including inner cities and lowed by Steve Pike, a U.S. missionary highly secular, post-modern communi- church planter. Pike had a vision to more ties.42 actively recruit church planters. He also The Assemblies of God also is took steps to establish a perpetual match- blessed with a number of veteran mis- ing funds program to fund new church sionary church planters who have each plants and to encourage best practices planted multiple churches. Among these for church planters. Pike later more fully is Otto Wegner, who for many years implemented these new ideas through has been urgently sounding the call for the formation of the Church Multiplica- reaching the major cities of America. tion Network in 2008.38 Reflecting the heart of all missionaries The Church Planting Department in urban areas, Wegner says, “If we are L. Wayne Pitts was an evangelist was renamed Church Planting and De- and church planter in Texas, committed to announcing the good news velopment in 2007.39 This name change Virginia, Florida, and other places. of the kingdom of God, we ought to be recognized the growing number of mis- present proclaiming the gospel where sionaries who were not church planters, Church Multiplication Network (CMN). the most people live. If we believe that but who instead helped existing congre- CMN cooperates with districts in ag- it takes the grace of God to save people, gations. Church revitalization, disciple- gressively encouraging church planting then the people in whom God’s grace is ship training and coordination of district by equipping, funding and networking present need to be in the city. And, by ex- church planting programs were among church planters.40 Church Planting and tension, if we expect the Lord to return, the first types of development ministries Development remained as a department we are running out of time.”43 MCPD that emerged within the department. But within U.S. Missions and retained the missionaries who share this passion are with a defined home in U.S. Missions, responsibility of identifying, support- currently serving in Los Angeles, the development ministries quickly grew to ing and resourcing church planting and San Francisco Bay area, Denver, Minne- include specialists in fields such as min- development missionaries appointed by apolis, St. Paul, St. Louis, East St. Louis, istry to children, single mothers, baby U.S. Missions. Chicago, New Orleans, Atlanta, Savan- boomers and rural residents. Although To reflect this organizational change, nah, Charleston, Philadelphia, Newark, they minister in diverse areas, each de- the department was renamed Mission- Jersey City and New York City. velopment missionary advances the es- ary Church Planters and Developers in Reginald and Rose Stone and Jim tablishment and healthy growth of the 2009,41 and U.S. missionary Darlene and Betty Hall demonstrate the impor- local church. Robison was appointed as director. Mis- tant contributions of veteran missionary The Church Planting and Develop- sionary Church Planters and Developers church developers who train disciples. ment Department experienced major re- and the Church Multiplication Network The Stones have established Spanish- organization in 2008, resulting in its two have compatible missions, yet serve dif- language Bible institutes along the East historic responsibilities being assigned ferent functions and operate in a comple- Coast, and the Halls have developed to two different divisions of the Assem- mentary and mutually beneficial fashion. one-on-one discipleship training pro- blies of God national office. The respon- grams and Urban Bible Training Cen- sibility of encouraging and resourcing Contemporary Church ters. These ministries have equipped general church planting among the Fel- Planters and Developers hundreds of soul winners, church leaders lowship was placed directly under the In 2012, the Missionary Church and church planters. Office of the General Superintendent. Planters and Developers office sup- Another group of missionary de- Steve Pike left U.S. Missions to become ported the work of 139 U.S. missionar- velopers help churches and pastors to the leader of this new department, the ies and spouses. Included in this number increase their capacity for effective

2013 AG HERITAGE 33 Various publications of the Home Missions/U.S. Missions Department which feature church planting. ministry. Several missionaries work di- to do the same. are moved by compassion in the face of rectly with districts, assisting with dis- great human need. They are creative in trict church planting and church health The Significance the midst of a changing culture. programs. Rural Compassion, founded of Church Planting The Missionary Church Planters and in 2003 by Steve and Rebecca Donald- and Development Developers Department serves these son, represents this group.44 The ministry The ongoing role of Missionary missionaries by affirming their call, pro- focuses on one of the most underserved Church Planters and Developers flows viding support and accountability, and and overlooked populations in America directly from the historic purpose of the giving them a platform from which to — the rural poor. Rural Compassion founding of the Assemblies of God. The partner with districts, local churches and missionaries help rural churches to be- founders who gathered in Hot Springs, individuals. The department serves the come the center of the community and Arkansas, in 1914 were passionate about Assemblies of God fellowship by giving to meet local needs. Rural Compassion proclaiming the gospel across the world. individuals and churches a credible way regularly hosts training events for rural They understood that the baptism in the to spread the gospel among people they pastors and invests in their lives. Holy Spirit had empowered them to ef- cannot reach and by keeping fresh the vi- Children’s missionaries — currently fectively proclaim the message with mi- sion of reaching the lost in America. located in Pennsylvania, North Carolina, raculous signs following, but they also MCPD missionaries impact the fu- Alabama, Georgia, Minnesota, Missouri, recognized the need to organize them- ture of our Fellowship by bringing in California and Washington — also are selves in order to accomplish the mis- passionate converts with rich racial and finding new opportunities for ministry. sion. Just as the first century church of cultural diversity and by discipling new They are multiplying themselves across Antioch sent out Paul and Barnabas on leaders. Whether planting new churches America — training workers, mentoring their missionary journeys, this fledgling or strengthening those that already ex- leaders and inspiring others to love the group of modern Pentecostals banded to- ist, the missionaries of this department unreached children of this nation. Bill gether to send out those who were called serve as significant partners with the As- and Cheryl Gray, who consistently in- to missionary service. semblies of God in fulfilling the Great vest in the lives of at-risk children and God is calling and equipping be- Commission. Otto Wegner speaks for all youth in Mobile, Alabama, exemplify lievers to serve as missionaries within these missionaries when he says, “I can’t the joy of all these missionaries who see the United States. The Spirit has helped imagine trying to accomplish what each a potentially lost generation become both them see and want to reach overlooked of us has done without the platform or Christians and productive citizens.45 communities, unreached subcultures, the structure of enlisting people and re- In many ways these contemporary devastated inner cities and masses of sources. It just would be impossible.”46 missionaries help to illustrate the con- people in major cities without an under- Ultimately, church planting and tinued spirit of church planting within standing of the gospel. These missionar- development is not the work of man, the Assemblies of God. Both missionary ies are willing to serve in places that oth- woman or administrative genius. It is planters and missionary developers share ers have deserted. They are compelled to the work of God. Therefore, as U.S. mis- in the fulfillment of the Great Commis- love those who are sometimes hostile to sionaries respond to the call of God on sion with a passion for equipping others their presence and their message. They their lives, they are able to participate in

34 AG HERITAGE 2013 the ways God is on the move throughout NOTES Pentecostal Evangel, January 2, 1955, 10. the United States. 23Ibid. 24Gayle F. Lewis, “The Pioneer Pastor Builds The U.S. missionaries and spouses 1Darrin Rodgers and Darlene Robison provided currently engaged with the national of- For Tomorrow,” Pentecostal Evangel, March research and editorial assistance with this 6, 1960, 15. article. fice of Missionary Church Planters and 25 2 R. L. Brandt, “‘Breakthrough’ Project No. 1 Developers are excited about the task be- Missionary Church Planters and Developers, — Norwalk, Conn. — Launched at Portland,” fore them. They are living out their ethos “About Us,” http://plantersanddevelopers. Pentecostal Evangel, October 29, 1961, 5. ag.org/about_us/ (accessed April 11, 2012). 26 “to see transformative Christian fellow- 3 R. L. Brandt, “Sites for Souls,” Pentecostal William W. Menzies, Anointed to Serve: The Evangel, April 29, 1962, 19. ships arise in communities that have lost Story of the Assemblies of God (Springfield, hope or have depended on false hope” MO: Gospel Publishing House, 1971), 58. 27Lyon., 93. and bringing “their specialized knowl- 4Grant Wacker, Heaven Below: Early 28Ibid. 95-6. edge and abilities to churches across the Pentecostals and American Culture (Cambridge: 29Ibid., 92. Harvard University Press, 2001), 263. country.” All the while, they are seek- 30General Council Minutes, 1973, 107. 5Frank Bartleman, “Way of Faith” (August ing “to engage people from all walks of 31The Association of Religion Data Archives, 1, 1906) reported in Bartleman, Azusa Street 47 “Assemblies of God, General Council of the,” life to consider the claims of Christ.” (Plainfield, NJ: Logos International, 1980), 63. http://www.thearda.com/Denoms/D_1021.asp Theirs is a mission and a calling close 6D. Leroy Sanders, “Missouri Church Half Way (accessed April 11, 2012). to the heart of not only the Assemblies to Heaven,” Assemblies of God Heritage 16:2, 32Lyon, 175, 177. 3,226 churches were added 3 (Summer-Fall 1996): 8. of God, but the calling of Christ to His during the 1980s, reflecting an average of 323 people throughout the centuries. 7Ibid. per year. 8Jimmy McClellan, “A Church is Born in Goose 33The Association of Religion Data Archives, Creek, Texas,” Assemblies of God Heritage Adapted with permission from an “Assemblies of God, General Council of the,” 16:2, 3 (Summer-Fall 1996): 9-10. http://www.thearda.com/Denoms/D_1021.asp article by the same title published in 9Mildred Mara, “Two Women Pioneering in (accessed April 11, 2012). U.S. Missions: Celebrating 75 Years of California,” Assemblies of God Heritage 16:2, 34Lyon, 225; One of the goals of the Decade Ministry (Springfield, MO: Gospel Pub- 3 (Summer-Fall 1996): 11. of Harvest was to plant 5,000 new churches in lishing House, 2012). 10Ibid. 10 years. General Council Minutes, 1987, 21. 11Lyon, 26. 35Harvey Meppelink, telephone interview by Darlene Robison, May 2012. 12General Council Minutes, 1937, 36. Joshua R. Ziefle, 36General Council Minutes, 1999, 158. 13It became the Home Missions Department PhD, is an in 1945 (General Council Minutes, 1945, 37“Church Planting: the Future Looks Bright!,” Associate Professor 33). Along with a general restructuring of AG.org News & Information, December 17, at Northwest Assemblies of God ministries, the Home 2003. University Missions Department was renamed the Division 38“Church Multiplication Network,” http:// in Kirkland, of Home Missions in 1973 (General Council churchmultiplication.net/ (accessed May 20, Washington. He Minutes, 1973, 106). In 2001 the Division of 2012). teaches in the fields Home Missions was renamed Assemblies of 39General Council Minutes, 2007, 51. of history, ministry, God Home Missions (General Council Minutes, 40 and youth culture. 2001, 13). A further name change was approved “CMN Relationship,” http:// in 2003 to become Assemblies of God U.S. plantersanddevelopers.ag.org/cmn_ Missions (General Council Minutes, 2003, 64). relationship/ (accessed May 20, 2012). 14Ibid., 34. 41General Council Minutes, 2009, 74. 15Ruth A. Lyon, compiler, A History of Home 42Church Multiplication Network, 25 Missions of the Assemblies of God (Springfield, Groundbreaking Stories of Those Who Go MO: Division of Home Missions, 1992), 42. (Springfield, MO: Gospel Publishing House, 2011). 16Ibid., 30-31. 43Otto Wegner, telephone interview by Darlene 17Ibid., 63. Robison, April 2012. 18Robert T. Handy, A Christian American: 44Rural Compassion, “Who We Are,” http:// Protestant Hopes and Historical Realities (New ruralcompassion.squarespace.com/who-we-are/ York: Oxford University Press, 1984), 186ff. (accessed May 20, 2012). 19James C. Carper and Thomas C. Hunt, The 45AGTV, “Bill and Cheryl Gray Spotlight,” Praeger Handbook of Religion and Education http://agtv.ag.org/mcpd-bill-cheryl-gray in the United States (Westport, CT: Praeger (accessed May 20, 2012). Publishers, 2009), 99. 46Otto Wegner, telephone interview by Darlene The AGUSM 75th anniversary book 20General Council Minutes, 1949, 20-22. (hardcover, 128 pages) may be Robison, April 2012. 21Lyon, 50. ordered from gospelpublishing.com 47Missionary Church Planters and Developers, for $25.00 plus shipping. 22“Mission U.S.A. to be Launched Nation-wide “About Us,” http://plantersanddevelopers. Monday, February 7 in Simultaneous Rallies,” ag.org/about_us/ (accessed April 11, 2012).

2013 AG HERITAGE 35 Evangelist Uldine Utley at age 11 in 1923. “Out of the Mouths of Babes”: Pentecostalism and Girl Evangelists in the Flapper Era

By Thomas A. Robinson

he 1920s are remembered for many things: prohibition A surprising number of these girls were younger than ten when and speak-easys, voting rights for women, legislation they started, and most had started by the eighth grade, which Tto protect and educate children, a much more public alarmed many of the reformers of the day, who were pressing atheism, a Tennessee courtroom drama over evolution and Dar- for compulsory education and the outlawing of child labor, ar- win, the continuing religious battles between Fundamentalists guing that children should not be doing adult jobs or carrying and Modernists, and a new breed of women — the risque and adult responsibilities.3 frivolous flappers. It was a decade marked by a sharp clash of Generally such girls were kindly received, even in the larger cultures, or as some have described it — a revolution of man- secular society, though some of their critics dismissed them as ners and morals.1 freaks.4 Even among staunch Fundamentalists who generally One phenomenon, now long forgotten, experienced its gold- did not care for women ministers, girl preachers were often en age in the 1920s. That was the girl evangelist. Hundreds, if adored and even featured on national religious stages, for the not thousands, of girls, some as young as three, and some criss- girls generally were allies on issues important to fundamental- crossing the North American continent many times, took to the ism, such as a dismissal of evolution, a defense of the divinity revivalist platform and preached nightly, sometimes to crowds of Christ, and the inspiration of Scripture. of thousands, and conducted long crusades, averaging three And so what if they were somewhat of an oddity? That weeks in length, in revival after revival, month after month, would not have mattered much in the 1920s — a decade fasci- and year after year. nated with the odd, The better known the quirky, and of these girls were The revivalist stage was somewhat an the novel. Child popular speakers stars of Hollywood at national camp equal opportunity employer. made the head- meetings, sharing lines. Child prodi- the platform with gies filled concert the leading male evangelists of the day.2 These young girls were halls. Indeed, there were even child atheists and evolutionists, working the adult revivalist circuit. Their sermons were gener- lecturing to adult audiences, and shaking their fists at God with ally drawn from the same stock that all revivalists used. This the same vigor that little girl evangelists shook their fists at the was not baby-talk to an audience of children. It was revivalist devil.5 A bit of oddity could draw a crowd, and most in revival- preaching to adult audiences who were expecting a full-fledged ism recognized the value of some level of curiosity for attract- revival crusade. ing an audience. Of course, it was clear that girl evangelists were different, A number of factors helped to make the 1920s and 1930s and everybody knew that. Although the girls were revivalists, into the golden age of girl preachers. More than anything else, they were revivalists of a different kind. For one thing, they what brought the girl evangelists to public attention was that were female, and although women had made considerable they appeared to the press and public as an ideal countertype progress on the religious stage, the path had been rough, and to the new image of the feminine that marked the age — the in most places still unpaved. Further, the girls were children. flapper. Indeed, it was the newspapers and newswire services

2013 AG HERITAGE 37 that first saw a connection (and a con- the denominational affiliation of about trast) between the flappers and the girl 70 percent. Of these, two-thirds were evangelists, pairing them off as the mod- associated with Pentecostal traditions. ern girl against the traditional girl. This How do we make sense of these con- press attention soon took the girl evan- nections? Pentecostalism was relatively gelist phenomenon well beyond the re- young on the religious scene, and its was vivalist tent — to the attention not just of not the only revivalist tradition around. secular society by its literary elite, with Why do we find so many girl evangelists the girl evangelist phenomenon quickly connected to Pentecostalism? being adopted into the world of fiction For one thing, Pentecostalism had and drama as a literary archetype.6 what it believed to be a scriptural war- But an equally important factor in the rant — indeed a commandment — to girl evangelist phenomenon was Pente- proclaim the gospel by all means pos- costalism, new on the scene and ready to sible. In particular, the baptism in the Holy Spirit, with glossolalia as a proof, not only empowered one, but compelled one to preach in whatever way possible. Any further certification was not needed, for what God had commissioned none should dispute. More importantly, the passage in Front cover of an issue of the Bible that related glossolalia to the Petals From the Rose of Sharon outpouring of God’s spirit declared that published by Uldine Utley. The in the last days this outpouring would FPHC website has digitized copies be experienced even by daughters and of this publication available for researchers. handmaidens, as the King James Version puts it, which in a pinch could be made verts (or trail hitters, as mockers called to apply to young girls, whether that was them) an evangelist could claim by the 7 the intention of the text or not. The girl end of a crusade. If a little girl could evangelists frequently pointed to that out-perform an adult evangelist (as some passage to validate their ministry, and clearly did), they were the ones likely to men in leadership who defended the girls get return engagements and new invita- pointed to the passage too. That secured tions. The revivalist stage was somewhat the revivalist stage for many women and an equal opportunity employer. Women girls. could succeed on that stage and gain a Further, Pentecostalism had a ready recognition equal to that of the leading stage for revivalist preachers. Just when many churches were rolling up their revivalist platform and looking for less A poster advertising a meeting with controversial (and perhaps more effec- girl evangelist Delores Dudley at the Minneapolis Gospel Tabernacle. tive) ways to evangelize, Pentecostalism gave revivalism renewed life. It would reinvigorate the declining revivalist tra- not have been uncommon for a Pente- dition and to challenge all the fashions costal church to have revival services at of the day, whether secular or religious. least once a year, and in some churches, It was in that environment that the girl revival crusades were nearly continuous, evangelist phenomenon found its most with simply a change of featured players fertile soil. every few weeks. Of the hundreds of girl evangelists in Available platforms were ready for the 1920s and the 1930s, we have been anyone who could prove their revival- able to identify about 170 by name, and ist worth — which was, more often than 10-year-old evangelist Charlene Pugh holding a Bible. of these we have been able to determine not, judged in terms of how many con-

38 AG HERITAGE 2013 Evangelist Goldie Schmidt, circa 1925. male revivalist. Even girls might find a who once had connections to the Azusa couraged by that example. But McPher- welcome on that stage. Street mission. son went a step beyond merely provid- The hottest attention-grabbing Pen- McPherson had shown what could be ing an example. She started a school to tecostal woman evangelist was Aimee done, and many girls must have been en- train children. These schools ran for six Semple McPherson,8 whose blazing suc- weeks during the summer and were at- cess had quickly made her a household tended by hundreds each year. This was name. She had come to Los Angeles in in addition to McPherson’s regular Bible 1918, where Pentecostalism had started school, L.I.F.E.,11 which itself drew hun- (and fizzled) in the decade before, and dreds of students, many of them young there she planted the Pentecostal flag girls still in their teens. again, this time not in a ramshackle Whether McPherson first intended building on Azusa Street where found- such summer instruction to aid children er William Seymour was, in fact, still in witnessing to other children rather preaching,9 but, less than three miles than to adult audiences is not clear,12 but away, by the beautiful Echo Park, where what is clear is that churches in McPher- by 1923 she had opened her new church son’s Foursquare Gospel movement building, Angelus Temple, one of the opened their arms to child evangelists, grand buildings of Los Angeles, featur- as did McPherson herself, even on the ing the largest dome in the United States grand stage of Angelus Temple. In 1923, at the time.10 I am not sure whether the the first summer for the new Angelus 125-foot tall Temple was visible from Temple, the children’s school attracted the old Azusa Street mission or not, but 400 students.13 certainly McPherson’s presence and A Berkeley, California poster Among them was Uldine Utley, a re- work was an inescapable fixture of the advertising revival meetings cent convert under McPherson. Uldine religious skyline, and, I assume, in the with Uldine Utley and Smith had just turned eleven. Within months Wigglesworth. mind of anyone living in Los Angeles her name would be spread from coast to

2013 AG HERITAGE 39 coast as the most dramatic novelty on the 1930, issue of the Pentecostal Evangel, revivalist stage, thanks to the newswire four of the fourteen meeting announce- services,14 and within the year she would ments feature a girl evangelist. Indeed, be one of the featured speakers, along the term “Girl Evangelist” was often with Smith Wigglesworth, at the “Great used in the the Evangel almost as a tech- International Pentecostal Camp Meet- nical title for these girls. But the golden age of girl evangelists was not to last for much more than a decade. In part, it declined as the flapper era declined, for in some ways both girl evangelists and flappers grew in the same soil, each representing opposite ex- tremes of the cultural revolution of the 1920s. But that was not the only factor in the decline of this phenomenon. Vari- ous critics emerged — from the unsym- pathetic anti-revivalist liberal religious press and the new and public atheist or- ganizations to the concerned advocates Girl evangelist Violet Van Gundy, of childhood reform. Yet it was to be circa 1930. Pentecostal’s own increasing reserva- tions about girl evangelists, more than ry of the Azusa Street revival.16 Probably anything else, that brought the golden in the same year that he wrote his clas- age of girl evangelists to an end. sic history (1925), Bartleman penned a There had always been fringe criti- small, anger-filled booklet, which he cism within Pentecostalism of women titled “Flapper Evangelism: Fashion’s preachers and even of girl preachers. Fools Headed for Hell.”17 Evangelist Hattie Hammond, In it, he condemned modern styles circa 1927. The most notable and nasty remarks came from Frank Bartleman, famous and, in a sweeping way, dismissed all ing” at Berkeley, California in 1924. now within Pentecostalism for his histo- women in general. But he was particu- Utley was only one of many who larly abusive towards women evange- could claim McPherson’s influence. A lists, taking a swipe at “prodigy” evan- number of the girl evangelists were con- gelism for good measure, by which he nected to the Foursquare church. And almost certainly meant girl evangelists. McPherson’s influence was felt on Pen- Bartleman’s comments may have a touch tecostals who were not affiliated with the of jealousy in them, or perhaps he was Foursquare Gospel Church, and, indeed, simply baffled that a flamboyant woman on individuals who were not Pentecos- and a mere child had gained the spotlight tal at all. Several of the girls who began in the heart of Pentecostalism, while preaching in Assemblies of God church- Bartleman himself, one of the original es had been converted under McPherson Pentecostal preachers and its most zeal- or had studied at her school. ous promoter, was left in the shadows. Throughout the 1920s and 1930s, the Most Pentecostals in the 1920s, Pentecostal Evangel advertised revivals however, were not like Bartleman. and reported news of many girl evange- Child evangelists, and in the 1920s and lists: Helen Campbell, Haleine Smith, 1930s, especially girl evangelists, were Delores Dudley, Mary Louise Paige, welcome on the Pentecostal stage, and Betty Howard, Charlene Pugh, Beatrice it was within that tradition that the girl Wells, and others.15 These girls were not evangelists flourished. But welcomes on the fringe within the Assemblies of Mary Louise Paige, child evangelist given can become welcomes withdrawn. God. For example, in the “Forthcoming of Uhrichsville, Ohio, featured on a We see concerns beginning to be ex- Meetings” section of the September 27, poster, circa 1930s. pressed by the end of the 1920s about the Continued on page 42

40 AG HERITAGE 2013 Edna Jean Green Horn (1909-1984) By Sarah D. Cox

dna Jean Green Horn was a child evangelist, church plant- this distinction. Edna’s radio program, later renamed “Church Eer, denominational state evangelist, and an ordained As- by the Side of the Road Broadcast,” was on the air for 54 years.8 semblies of God minister for over fifty years. Born in the city She invited her radio congregation to know Christ and to of Grand Rapids, Michigan, on October 23, 1909, she grew up find a deeper, more fully-surrendered devotion to God.9 Her in the Holiness church pastored by her parents, both graduates husband and her two musically-gifted children, Carol and Mar- of Salvation Army colleges.1 It was in that Holiness church that shall, helped with the weekly broadcast.10 At the 1980 NRB Edna started preaching at twelve years of age. Her father ac- convention, Edna received the Milestone Award, honoring fifty companied her as she preached in tent meetings and churches, years of continuous broadcast service.11 In 1983, she received where she went without regard to denomination.2 an Angel Award from Religion in Media for her program.12 An unquenchable thirst for the presence of God led Edna to According to Edna’s annual ministerial reports, she regu- experience the baptism in the Holy Spirit in 1925 at a revival larly preached over 300 times per year in church services meeting led by her cousin, Zella Green, in Thayer, Missouri.3 and on the radio.13 From her days as a girl evangelist un- The experience led Edna into full-time Pentecostal ministry be- til her death on October 9, 1984, Edna Jean Green Horn ac- fore she graduated from high school. Reflecting on the experi- tively ministered and remained a faithful servant of Christ.14 ence many years later, Edna said that the work of God’s harvest field pressed heavily upon her.4 Reports of miracles followed her ministry. Sarah Cox serves as Assistant to the Director of the International Pentecostal By the time she was eighteen years old, Edna had her own Holiness Church Archives & Research tent and became the district evangelist for the Assemblies of Center in Bethany, Oklahoma. She is God in Michigan. Flyers advertising her meetings usually fea- writing a book about the life of Edna Jean Horn and will receive an M.A. in Practical Theology from Oral Roberts University in December 2013.

NOTES

1Marshall Horn, interview by Sarah Cox, Tulsa, Oklahoma, January 11, 2013. 2Karen Robinson, An Interview with Edna Jean Green Horn, cassette (Tulsa, OK: Holy Spirit Research Center, Oral Roberts University, 1982). Edna started preaching in her parents’ church at the age of 12. 3Ibid. See also, Betty Jo Kenney, “Ozark Revival Roots,” Assemblies of God Heritage 11:2 (Summer 1991): 7-8, which tells about Zella and Lillian Green holding revival services at Thayer and Couch, Missouri. Edna Jean Green as a child evangelist, circa 1925. 4Edna Jean Horn, Vessels, reel-to-reel sound recording (Tulsa, OK: Holy tured a picture showing off long, dark ringlet curls that hung Spirit Research Center, Oral Roberts University, no date). 5 well past her lovely face, revealing a gentle demeanor and au- The Holy Spirit Research Center at Oral Roberts University has a number of flyers documenting Edna Jean Green Horn’s evangelistic ministry. thentic kindness.5 She soon met the Michigan District Christ’s 6Lewis H. Horn, “Bible Standards for Ambassadors,” Christ’s Ambassadors Ambassadors President — Lewis Horn — the man whom she Monthly, March 1930, 4; Edna Jean Green, “A Glimpse Within the Walls,” would marry. Seven months before marriage, Edna and Lewis Christ’s Ambassadors Monthly, March 1930, 5. wrote articles that appeared side by side in the March 1930 spe- 7Karen Robinson, An Interview with Edna Jean Green Horn, cassette cial Michigan issue of Christ’s Ambassadors Monthly.6 They (Tulsa, OK: Holy Spirit Research Center, Oral Roberts University, 1982). married on November 30, 1930.7 Edna Jean was ordained by 8Joseph W. Martin, “Edna Jean Horn: Radio Pioneer,” Charisma Magazine, the Assemblies of God on May 3, 1934, and kept her credentials December 28, 1999, http://www.charismamag.com/site-archives/24- uncategorised/9380-edna-jean-horn (accessed March 21, 2012). until her death over 50 years later. 9Ibid.; Edna Jean Horn, Vessels, sound recording. Edna was a female pioneer in Pentecostal radio ministry. 10Marshall Horn interview by Sarah Cox. In 1928, she started preaching on the radio in Detroit. Another 11Ben Armstrong et. al., “Broadcasters,” Religious Broadcasting, January female Pentecostal evangelist, Aimee Semple McPherson, had 1985, 48. begun ministering over the airwaves just four years earlier. 12Marshall Horn interview by Sarah Cox. Edna Jean began her own program, “The Woman’s Radio Pul- 13Edna Jean Horn, ministerial file. Flower Pentecostal Heritage Center. pit,” in 1930. In 1943, she became a charter member of the Na- 14Ibid. tional Religious Broadcasters (NRB) — the only female to hold 2013 AG HERITAGE 41 An Uldine Utley city-wide revival meeting at Carnegie Hall, New York City, in 1927. use of girl evangelists. Some raised ques- back this had become quite a tions about whether there was any mis- The matter of unduly shoving craze and it is to be feared that use of the child. Some raised questions children to the front is a innocent children were sometimes about whether the interest in the girls by mischievous error. It’s a subject forced into artificial and unnatural some in their audiences was altogether in itself; suffice it to say that we activities because some unwise wholesome. And some raised questions have recently come in contact adult did not use godly discretion. about whether the use of the girls was with cases where certain young They have attempted to attract the more of an advertising gimmick. What people were boosted and paraded unsaved to Christ, not by the power had been favored was increasingly being by misrepresenting statements, as of the gospel, but by the bizarre, frowned upon, or at least more carefully though they were the Joan of Arc the phenomenal. It is a sad day examined. of the Modern Christian world. when the Church has to depend We find evidence of this in a pointed They certainly had no capacity of upon “crowd curiosity” to fill its article by Robert McAlister in the Pente- making good the reputation that churches rather than upon “old costal Testimony of the Pentecostal As- was given them. It was done for one fashioned conviction.” That God semblies of Canada and in an article of purpose only, for advertisement. It can and has anointed little girls the editor of the Pentecostal Evangel.18 involved wrong principles.19 to preach the gospel, the writer The first article raised questions that, if well knows. He has witnessed a not already part of the discussion, would The second article comes at the end fifteen year old child move cynical have been at least pushed forward. of the 1930s, but the comments deal with gospel-hardened New York City McAlister, as one of the founders of Pen- trends that started several years earlier. audiences to tears and conviction. tecostalism in Canada, was a too impor- He has seen God use her to bring tant voice on the Pentecostal scene for … the writer for one, is thankful hundreds of souls to Christ. But his concerns not to have had some influ- to God, that the Christian church she undoubtedly was the exception ence, and it may well be that McAlister’s of late years has been taking a to the rule, although there are concerns were held by others within his wholesome trend away from the others.… In these lax times there circle. McAlister writes: “fad” of child evangelists. A while is a temptation which faces the Continued on page 44

42 AG HERITAGE 2013 Uldine Mabelle Utley (1912-1995) By Thomas A. Robinson

orn in Oklahoma in 1912, but with memories only of a independence from her parents who had somewhat controlled Bcold, desolate Colorado prairie (where she had lived her career until then. Uldine was also becoming a young wom- since she was three), Uldine moved with her family to Cali- an, and sometimes her poems reveal the tension between the ex- fornia when she was nine. There the blond-hair, blue-eyed girl pectations on a revivalist and the desires of a maturing woman. dreamed of becoming a Hollywood star — until Aimee Semple As well, the Great Depression had made money much tighter, McPherson, the best known woman preacher in America, came to town. McPherson was one of the very first Pentecostals (converted only a year after the Azusa Street revival started). Responding to McPherson’s altar call, Uldine’s life changed course. Uldine was convinced that her mission was “to be a David and fight Goliath, the devil.”1 Her speaking talents were soon recognized, and by age eleven she was preaching at the largest venues on the west coast. The newswire services found her at least a curiosity, and spread news about her (along with her photo) from coast to coast. She was soon being heralded as “the Joan of Arc of the modern religious world,” “the Terror of the Tabernacles,” “the Garbo of the Pulpit,” and “the Girl Billy Sunday.” With many invitations coming in from the east coast, the family moved, finally making New York City Uldine’s headquarters. Although most of Uldine’s early staff were Pentecostal, she advertised her crusades as interdenominational, filling the largest venues in the largest cities. Even Fundamentalists, who often were not sympathetic to Pentecostalism or to women Girl evangelist Uldine Utley in 1923. preachers, found in Uldine an attractive ally, for she defended vigorously traditional views of the virgin birth and the inspira- and new attitudes toward evangelism reduced support for the tion of the Bible against the claims of the Modernists. A leading city-wide mass crusades of the leading revivalist preachers. fundamentalist, Baptist pastor John Roach Straton, promoted Nonetheless, Uldine carried on an intense schedule of meet- her as featured speaker of a massive citywide revival campaign ings, even while studying for ordination as a Methodist deacon. when she was just fourteen years old. The highlight of the cam- In 1933 and 1934, she preached two multi-month crusades for paign was a service in Madison Square Garden, which attracted the crowds that had come to the Chicago’s World’s Fair, and in a crowd of 14,000. By this time, Uldine was as well known in the last year of her career, she preached 473 times, including the secular press as she was in the religious press, getting cover- radio sermons — a typical load for her. age in TIME2 and other popular magazines of the period. Under this weight, Uldine collapsed, exhausted, in late At age twelve, she began publishing a monthly magazine of 1936. She recovered enough to preach a few more meetings. eighteen pages, which carried her poems, revival reports, and After a brief and failed marriage, Uldine’s physical collapse be- the occasional article by other ministers, in addition to tran- came more clearly a mental collapse, and she faded from pub- scripts of her sermons. Her revival campaigns were usually lic memory. But thousands remembered, for it was in Uldine’s three weeks in length, which she carried out for almost fifteen crusades that their lives had decisively changed, and for many years almost without a break, while maintaining her school it was there that they had received their own call to the pulpit. studies with a private tutor in the early years. Her organization often had a team of seven or more, and some of the leading mu- NOTES sicians and managers on the revivalist circuit joined her staff. By 1930, Uldine shifted more to the Methodist Episcopal 1 Church, perhaps somewhat because of McPherson’s earlier Uldine Utley, Why I Am a Preacher: A Plain Answer to an Oft Repeated Question (New York, NY: Fleming H. Revell Company, 1931), 25. kidnapping scandal and the recent death of Rev. Straton. The 2Uldine Utley: Why I Am a Preacher, compiled by T. J. Lavigne 1930s added a number of pressures to young Uldine. She had (Kissimmee, FL: Cloud of Witnesses Publishing, 2007), 5-6. just turned eighteen. She moved to Chicago, thus gaining some

2013 AG HERITAGE 43 almost overnight from the pages of the magazine.21 That suggests some official kind of reining in of the phenomenon, at least in the Assemblies of God. The phenomenon faded and the girls grew to be women. Some ceased preaching, choosing a more normal life. Others never broke their preaching stride. With the line somewhat blurred between a girl and a woman, though, it was never quite certain when a woman had ceased to be a girl evangelist and had become a woman preacher. Often women continued to use their “girl evangelist” label well into adulthood, as Kathryn Kuhlman was still doing at age twenty-seven.22 Of those who continued preaching, some married a preacher and became a significant part of a preaching team. Others remained unmarried, often team- ing with another woman to become an equally compelling revivalist team. Those who didn’t continue preaching generally dropped out of the public eye. Those who continued preaching are now usually remembered for their success as women preachers, with their time as girl evangelists either forgotten or as a faint memory.23 But in the 1920s and 1930s, it was on young girl preachers that the spotlight shone.

Thomas A. Robinson, PhD, grew up in a Pentecostal home A poster advertising services with 13-year-old Beatrice Wells in 1940. in New Brunswick, Canada. For the church to push “girl evangelists” in the Pentecostal Evangel, which was last 27 years, he has taught to the fore because they can attract probably the most influential Pentecos- courses in early a crowd which otherwise would tal magazine of the time. Second, it is Christianity and in not come. And it is to be feared clear from the article that for a number Pentecostal history at the University that it is not the “mother” quality of years prior to the comment, concerns of Lethbridge, where he is Professor which attracts some elements in were being expressed about girl evange- of Religious Studies. He “stumbled 20 across” the phenomenon of girl the audience. lists. Third, the author is able to speak of evangelists while examining the phenomenon as a “fad,” suggesting newspaper databases for information It is always difficult to judge the im- the phenomenon was viewed as tempo- about early Pentecostalism. pact of a comment such as this, though rary and perhaps even insubstantial in a few things suggest we are dealing regard to the long term. At least, there For additional reading about the with an increasingly cautious attitude is no sense of trying to salvage the phe- fascinating ministry of girl evangelists towards girl evangelists at least among nomenon. Finally, after the article in in the 1920s, order Out of the Mouths the Assemblies of God, and probably the Pentecostal Evangel was published, of Babes: Girl Evangelists in the Flap- more widely. First, the comment appears mention of girl evangelists disappeared per Era (New York: Oxford University

44 AG HERITAGE 2013 14 Press, 2012), by Thomas A. Robinson such as “A little child will lead them” (Isaiah I am currently writing a biography of Uldine 11:6) and “Out of the mouths of babes and Utley. T. J. Lavigne, a Pentecostal minister, has and Lanette D. Ruff. Available from sucklings hast thou ordained strength” (Psalm collected an impressive array of memorabilia amazon.com. See also Robinson’s 8:2), quoted in Matthew 21:16. on child preachers and has published some of website: www.girlevangelists.org. 8A number of biographies of McPherson have that material, along with commentary, in Uldine appeared in recent years. The most recent Utley: Why I Am a Preacher (Kissimmee, FL: Cloud of Witnesses Publishing, 2007). A few NOTES is Matthew Avery Sutton, Aimee Semple McPherson and the Resurrection of Christian academic articles have also appeared. America (Cambridge, MA: Harvard University 15Other names of girl evangelists mentioned Press, 2007). PBS also featured McPherson in the Pentecostal Evangel are Estelle Barnett, 1A version of this paper was presented at in one of its “American Experience” episodes Edith Bray, Mary Jane Carpenter, Mildred the 40th Annual Meeting of the Society for in 2007. Connell, Ruth Gerber, Edith Hantz, Marie Pentecostal Studies in Memphis, TN, in 2011. 9William Seymour pastored the Azusa Street Holden, Dorothy Houlton, Clara Johnson, Several recent books provide a good review Apostolic Faith Mission until his death on Helen McCann, Myrtle Reynolds, Peggy of this period, such as David E. Kyvig, Daily September 28, 1922. McPherson came to Los Richards, Myrtle Snair, Hannah Mae Steinle, Life in the United States, 1920-1939: Decades Angeles in 1918, intent to settle there and build and Cathryn Thorn. Heritage magazine has had of Promise and Pain (Chicago: Ivan R. Dee, a church. The church, Angelus Temple which a few articles over the years on specific girl 2004). Various books from the 1920s and 1930s some have called the first megachurch, was evangelists. See Edith Blumhofer, “‘Exalt His offer a first-hand account of life in the period, dedicated on January 1, 1923. In the September Name Together,’ The Fascinating Ministry of such as Frederick Lewis Allen, Only Yesterday: 1922 edition of McPherson’s Bridal Call R. D. E. and Goldie Smith,” Assemblies of God An Informal History of the Nineteen-Twenties magazine, a photo of the nearly-completed Heritage 13:2 (Summer 1993): 9-11, 32-33; (New York: Harper & Brothers Publishers, Angelus Temple appears (p. 21). The Bonnie Wayne Warner, “Beatrice Wells, ‘America’s 1931; reprint, John Wiley & Sons, 1997). Brae Street house, where Seymour held Girl Evangelist,’” Assemblies of God Heritage 2It was to the subject of girl evangelists that I, meetings before the Azusa Street building was 16:4 (Winter 1996-97): 16-17; Wayne Warner, along with Lanette Ruff, a sociologist, recently obtained, was only a mile from Angelus Temple. “A Child in the Pulpit,” Assemblies of God Heritage 16:1 (Spring 1996): 3, 16-17. Warner turned our attention. The result was a book 10 Angelus Temple was a relatively tall building subtitles his article: “A Common Sight 50 and released under the title Out of the Mouths of (a fact somewhat disguised by its length and Babes: Girl Evangelists in the Flapper Era 60 Years Ago.” dome top, which does not help to accentuate its 16 (New York: Oxford University Press, 2012). height). For a series of photos of Angelus temple Frank Bartleman, How Pentecost Came to 3Judith Sealander, The Failed Century of the over the years, with changes (such as addition of Los Angeles: As It Was in the Beginning (Los Child: Governing America’s Young in the the cross and the installation and later removal Angeles: the author, 1925). Twentieth Century (New York: Cambridge of radio towers, along with some commentary), 17Frank Bartleman, “Flapper Evangelism: University Press, 2003), 150. see http://www.vaughns-1-pagers.com/religion/ Fashion’s Fools Headed for Hell,” by the 4John Roach Straton, a leading fundamentalist angelus-temple/. author, n.d. Although the date most often preacher of the day and a key mentor of young 11L.I.F.E. (Lighthouse for International proposed for Bartleman’s undated “Flapper Uldine Utley expected her to be a freak when Foursquare Evangelism) was established in Evangelism” booklet is 1920, a 1925 date seems he first heard of her. SeeDoes the Bible Forbid 1923 as Echo Park Evangelistic and Missionary more likely, making the booklet a direct attack Women to Preach and Pray in Public? (New Training Institute. It changed its name to L.I.F.E. on McPherson (who opened Angelus Temple York: Religious Literature Department, Calvary in 1926, when it moved to its own facilities next in 1923) and on Uldine Utley (who started Baptist Church, [1926?]), 11. to Angelus Temple. Bridal Call Foursquare preaching in 1923, and in 1924 was a featured speaker at a large California camp meeting). 5 11:4 (September 1927) was a special edition See Wendy McElroy, Queen Silver: The 18 Godless Girl (New York: Prometheus Books, for the school. Page 35 describes the three For a more detailed discussion of this matter, 2000), for a biography of the best known of the streams of training at the school, along with see Robinson and Ruff, Out of the Mouths of child atheists of the period. Cecil B. DeMille’s a list of the faculty. On pages 16-17 of Bridal Babes, 136-138. last silent movie, “The Godless Girl” (1929), Call Foursquare 8:8 (January 1925), a photo of 19R. E. McAlister, “A Sceptre of Righteousness,” was loosely based on Queen Silver. the graduating class appears. Over 75 percent Pentecostal Testimony, November 1929, 7. of the two hundred or so students are women. 6 20 Lanette Ruff and I have covered this matter 12 “The Sunday School Lesson,” Pentecostal in considerable detail in our book. We were In some descriptions of the Children’s Bible Evangel, March 5, 1938, 8. School, the children seem to be training to quite surprised at how quickly the literary 21 witness to other children; in other descriptions, From 1923 to March 1938, when this article community picked up on the girl evangelist appears, girl evangelists are mentioned fifty- phenomenon and seemed to assume that their children are addressed as though they were frontline preachers, as much as any other five times. From 1938 to 1949, when the term secular audience would have no difficulty in disappears completely, girl evangelists are identifying with the character. evangelist, as in “Sister McPherson’s Personal Message to the Summer Vacation Bible School mentioned only six times, and only twice after 7 “But this is that which was spoken by the of Nineteen-Hundred Twenty-Six,” Bridal Call 1940. Boy evangelists are mentioned thirty-six prophet Joel; And it shall come to pass in the Foursquare 11:4 (September 1927): 26. This times from 1923 to 1938, then seven times from last days, saith God, I will pour out of my school was different from the Angelus Temple 1938-1940, after which the term disappears, and Spirit upon all flesh: and your sons and your Sunday School, which numbered 4,000. See child evangelists are mentioned fifteen times daughters shall prophesy, and your young “Angelus Temple: Church of the Throngs,” for the period 1926-1938, and four times from men shall see visions, and your old men shall Bridal Call Foursquare 13:1 (June 1929): 21. 1938-1941. dream dreams: And on my servants and on The number of Vacation Bible School students 22 “Girl Evangelist to Answer Questions on my handmaidens I will pour out in those days seemed to remain around 400, for in 1928 we Religious Problems,” Greeley Daily Tribune, of my Spirit; and they shall prophesy:” (Acts learn of that number again. June 25, 1934, 2. 2:16-18). This became a convenient text for 13 23 those who wished to defend child preachers, Uldine Utley, “God’s Way with Uldine See chapter 15, “Exiting the Stage,” of along with a couple of other prime passages, Maybelle Utley,” Petals from the Rose of Robinson and Ruff, Out of the Mouths of Babes, Sharon 1:5 (June 1925): 10. for a more thorough treatment of this matter.

2013 AG HERITAGE 45 (Top-bottom): Barry Turner, Mark Turner, and Ken Prettyman playing instruments during Talent Search held at Springfield, Missouri, August 20, 1964. Fine Arts Festival: Fifty Years of the Arts in Ministry

By Jesse Segrist

he Assemblies of God Fine Arts Teen Talent, Assemblies of God Music attention.” Boring’s idea prevailed, and Festival — one of the largest tal- Festival, and Bible Quiz — under the a “Teen Age Talent Search” competition ent search programs for Chris- name Fine Arts Festival.4 While Bible was added to the annual district youth T 8 tian youth in America — will celebrate Quiz began to separate from the Fine convention schedule. its fiftieth anniversary at the 2013 Gen- Arts Festival in the early 1990s, holding Few details are known about this first eral Council in Orlando, Florida. Plans its national competitions on a different district Teen Talent competition. Ac- for the national Teen Talent Search, as date, Fine Arts Festival has continued to cording to Steve Asmuth, former youth it was originally known, were first pub- grow and has become the second largest pastor at Calvary Temple in Stockton, licized in 1963, and the first national national Assemblies of God conference. competition was held in 1964.1 Fine Only the general council — the biennial Arts Festival expanded from a humble business meeting and conference of the competition with just four categories AG — draws more people. to, in recent years, a massive series of annual events, including over 65,000 Early District participants from across the nation who Competitions may enter as many as 61 categories of- The earliest known district tal- fered in eight main divisions: Art, Com- ent search competition occurred in the munication, Dance, Drama, Exhibition, Northern California-Nevada District in Instrumental, Vocal, and Writing.2 For 1955, under the leadership of District fifty years, Fine Arts Festival has been Christ’s Ambassadors President (D- helping to develop ministry gifts in As- CAP) Walt Boring.5 This competition semblies of God youth. While the pro- had four categories — vocal solo, vo- gram has become a formative institution cal ensemble, instrumental solo, and in- for countless youth, its origins have been strumental ensemble. Boring stated that largely forgotten. his daughter Linda’s involvement with Teen Talent Search was organized Youth for Christ inspired him to start Walt Boring, D-CAP of the Northern California-Nevada District, at the national level under the umbrella the program.6 Youth for Christ had been organized the first known district of the Assemblies of God youth depart- holding local, regional, and national talent search in 1955. ment, then known as Christ’s Ambas- Teen Talent and Bible Quiz competitions sadors. Various district Christ’s Ambas- since about 1949 when Youth for Christ California, it was an all-day event, held sadors (C.A.) departments already had leader Jack Hamilton started a high at the Stockton Civic Auditorium, on their own teen search programs, which school “Bible Club” in Kansas City.7 Friday, November 27, 1955, during the were slowly gaining in popularity. In Boring viewed the Teen Talent com- Northern California-Nevada District 1963, the national Teen Talent Search petition as an opportunity to identify tal- youth convention.9 The program contin- was started at the request of Owen Carr ented youth and encourage them to use ued at the district level and Asmuth was and the other national C.A. leaders. It their gifts for God. He suggested that his asked to oversee it in 1957. He continued was renamed Teen Talent in about 1979.3 district C.A. leaders adapt the Teen Tal- in this responsibility until 1960, when he The program grew significantly in 1986, ent concept, in order to “give these kids succeeded Walt Boring as D-CAP of the when national youth leaders decided to a big-time place to display their God- Northern California-Nevada District. combine three national competitions — given gifts and get some well-deserved The Southern California District

2013 AG HERITAGE 47 Southern California District Talent Search first place winners in 1960. (L-r): Nedra Martin, Betty Lien, Sue Ford, Sharon Rector, Joan Boule, Cathy McCuistion, Cathy Sistig, with Douglas Tarpley and Reynold Tarpley sitting in front. followed suit and also adopted the pro- Owen Carr. Carr, as D-CAP in Kansas, stage. This would help fulfill Walt Bor- gram — changing the name to Teen Tal- implemented the program in his district. ing’s original goal of creating a national ent Search. The program was so popular He saw merit in moving this competition Teen Talent Search in the Assemblies of that three LPs, featuring the winners of to the national level in the Assemblies God. As Boring stated, “Kids of great the competitions, were recorded. The of God.13 Ralph Harris, first director of talent should be recognized at more than first record, produced in 1961, was titled the National C.A. Department, recalled the district level.”15 “Songs of Youth” and featured the musi- that district leaders requested formu- In the early 1960s, during the years cal highlights of the 1960 and 1961 Teen lation of a standard for the Bible Quiz leading up to the fiftieth anniversary cel- Talent Searches.10 Another from this competition among the districts. At the ebration of the Assemblies of God, some same set was simply titled “Christ’s Am- same time, requests began pouring in to church leaders began to express concern bassadors” and featured the winners of develop a national Talent Search compe- over the continued spiritual vitality of the 1960 Southern California Teen Tal- tition.14 the fellowship. This concern seemed to ent Search.11 During this time period the stem in part from the fellowship’s slow- competition began to spread out to other The Beginning of National ing growth rate and from pressure to ac- districts around the country and began to Teen Talent Competitions commodate to the structures and values gain great popularity. It soon garnered Owen Carr, who became a Speed of the surrounding society. In addition, the attention of the Christ’s Ambassa- the Light field promoter in 1961, spent many other revival movements set a dors national leaders, who were search- much of his time promoting the Teen troubling precedent — they started out ing for ways to revitalize the Assemblies Talent Search program. Finally, in 1962, strong and then seemed to fall back into of God youth program.12 when Carr was promoted to the Nation- worldliness or compromise — a fate that One of the Christ’s Ambassadors al C.A. President, he was able to begin Assemblies of God leaders wanted to national leaders who understood the po- working with the other national leaders avoid. tential of the Teen Talent program was to bring the program onto the national In order to build enthusiasm for

48 AG HERITAGE 2013 a national Talent Search, the Nation- keep young people interested in the ar- years prior to the first national compe- al Christ’s Ambassadors Committee eas of music,” as there was a purport- tition, the Christ’s Ambassadors Herald (NCAC) decided to promote more dis- edly high demand for music ministers at (the Assemblies of God monthly youth trict competitions among the various dis- the time.18 Anderson proposed holding magazine) listed winners and results tricts and then begin holding yearly youth a couple years of district and regional from various district Talent Searches conventions. Even at this early stage in level competitions before holding an across the nation.21 Church leaders, dur- 1961, the C.A. committee was counting official national competition in order ing the 1961 General Council, promoted on “tremendous enthusiasm” surround- to gauge interest and participation. The the idea of starting a national Bible Quiz ing the Teen Talent program in order to committee reasoned that if they waited and Teen Talent competition.22 In De- start a national level competition.16 The for the enthusiasm for a national event to cember 1962, the executive presbytery Christ’s Ambassadors Committee report grow from the grassroots that it might be of the Assemblies of God approved the to the 1961 General Council included the several years before anything developed. dates for the 1964 National Youth Con- following statement: “Worthy of special They resolved to start the national Teen ference.23 In 1963 C.A. leaders received note is the launching of the National Talent competition sooner rather than permission by the executive presbytery C.A. Bible Quiz, “Action in Acts,” and later. The C.A. leadership committee de- to start national competitions for Bible the plans being made for the National cided, in August of 1961, to have region- Quiz in 1963 and for Teen Talent in Talent Contest.”17 al competitions by Easter of 1963, and 1964.24 The Assemblies of God was on Eddie Anderson, national music edi- a fully-fledged national Talent Search track to start a program which would in- tor for the AG, envisioned the national competition in 1964.19 fluence the lives of tens of thousands of Teen Talent program would be not just The National C.A. Department began youth during the next fifty years. a competition, but a training ground for to advertise the national Talent Search in In the years surrounding the 1964 future music ministers. He stated that he 1963 with brief mentions of the program anniversary celebration, church leaders was “interested in anything that would in the Pentecostal Evangel.20 In the few placed a high priority on investing in

Teen Talent/Fine Arts Festival Locations

19631 San Jose, CA 1985* San Antonio, TX 2007* Indianapolis, IN 19642 Springfield, MO 1986 Springfield, MO 2008 Charlotte, NC 1965* Des Moines, IA 1987* Oklahoma City, OK 2009* Orlando, FL 1966 Springfield, MO 1988 Springfield, MO 2010 Detroit, MI 1967* Long Beach, CA 1989* Indianapolis, IN 2011* Phoenix, AZ 1968 Springfield, MO 1990 Springfield, MO 2012 Louisville, KY 1969* Dallas, TX 1991* Portland, OR 2013* Orlando, FL 1970 Springfield, MO 19925 Fort Worth, TX 1971* Kansas City, MO 1993* Minneapolis, MN *Held in conjunction with the biennial General Council. 1972 Minneapolis, MN 1994 Springfield, MO 1973* Miami Beach, FL 1995* St. Louis, MO 1Held in conjunction with the Northern California-Nevada District C.A. 1974 Springfield, MO 1996 Springfield, MO Convention. 1975* Denver, CO 1997* Indianapolis, IN 2Held in conjunction with the National 1976 Springfield, MO 1998 Springfield, MO Youth Conference, Advanced Christian Training School, and the National Music 1977* Oklahoma City, OK 1999* Orlando, FL Conference. 6 1978 Kansas City, MO 2000 Indianapolis, IN 3Held just prior to the Conference on 1979* Baltimore, MD 2001* Kansas City, MO the Holy Spirit. 1980 Oklahoma City, OK 2002 Albuquerque, NM 4Held just prior to the 2nd Conference on the Holy Spirit. 1981* St. Louis, MO 2003* Washington, DC 5 3 Held in conjunction with the National 1982 Springfield, MO 2004 Austin, TX Sunday School Convention. 1983* Anaheim, CA 2005* Denver, CO 6Held in conjunction with the 2000 19844 Springfield, MO 2006 Orlando, FL Celebration.

2013 AG HERITAGE 49 one in almost twenty years — that would district, and regional levels at which include both a national Bible Quiz and contestants had to perform prior to ad- Teen Talent Search. The stated purpose vancing to the national level.29 This is in of the convention was quite bold: stark contrast to the way the Fine Arts Festival is held today, which provides strike at the heart of our youth for anyone who receives a top score at with a challenge to perpetuate the district level to have an invitation to Pentecost by a personal experience attend the national competition. — to challenge them to a life of The 1964 National Youth Conference dedication, a life of self-sacrifice, was the beginning of the national youth and seeing the work of God carried conferences as we know them today. In forward with Pentecostal fervor. addition to Bible Quiz and Teen Talent, The National C.A. Department the 1964 conference hosted Advanced would like to take its place of Christian Training School, a program spiritual leadership of this army of 100,000 young people.26

On the weekend of August 17-21, 1964, youth from across the nation gathered for the National Youth Confer- ence.27 Held in Springfield, Missouri, it included the first national Teen Talent competition as a constituent part of an exciting weekend. Although Teen Talent had been organized at the national level the prior year, this was the first time a national competition had been held. There were four categories of competition: vocal solo, vocal ensemble, This news clip reports on three instrumental solo, and instrumental en- conventions which took place semble. The winners of the first national simultaneously in Springfield, Missouri in 1964. The first national Teen Talent competition in the Assem- Teen Talent Search presentations blies of God were Chuck Sanders (vocal were included as part of the solo); The Calvary Chordettes (vocal en- National Youth Conference. The semble consisting of: Linda Smith, Ale- other two conferences were the tha Foster, Diane Hoover, and Bev Fos- Advanced Christian Training School and the National Music ter); Stanley Helmle (instrumental solo); Conference. and The Ambassador’s Trio (instrumental ensemble consisting of: Barry and Mark Turner and Ken Prettyman).28 the youth of the movement. A primary LP record albums featuring Teen goal of a national Teen Talent Search The 1964 National Youth Confer- Talent winners in the 1960s. and Bible Quiz program was the revital- ence also hosted the second annual na- ization of the next generation of leaders tional Bible Quiz competition. While operated by the National Sunday School within the Assemblies of God.25 Many, plans for national competitions for both Department.30 C.A. leaders had already especially those in the C.A. Department, Bible Quiz and Teen Talent had been decided, in 1961, on the timing, location, argued that more youth-focused events made concurrently, Bible Quiz was able and general details of future conferences should be established. In particular, they to start one year earlier than Teen Talent and competitions. There was talk about wanted to bring back the massive youth because Bible Quiz was already fairly holding national Teen Talent competi- conventions that the Assemblies of God well known throughout the nation. Teen tions every other year. However, C.A. had sponsored in the 1940s. Talent was given more time to spread leaders decided to hold the youth con- Leaders decided to hold a national awareness of the program and to plan ference and the national competition fi- youth convention in 1964 — the first preliminary competitions for the church, nals annually — in odd years concurrent

50 AG HERITAGE 2013 with the biennial General Council; and along with an LP of the competition win- in Springfield, Missouri, in even years ners, did see fruition for the first year of when General Council was not held. the competition.32 At one point it was This pattern held up until the late 1990s even proposed to have the winners of for the Teen Talent/Fine Arts Festival, the first national Talent Search be heard over the Revivaltime broadcast or be presented on a local television station, with the possibility of performing on a proposed Assemblies of God Television broadcast.33 Teen Talent organizers were concerned about the type of music that could be entered in the competition. C.A. leader Dick Champion stated it was the purpose of the Teen Talent search to “encourage music that will glorify Christ Gonzalo Gutierrez of Mid Valley rather than a display of talent.”34 Lead- Assembly of God, Weslaco, Texas, created this three-dimensional ers decided that non-Christian music, visual art, receiving a national including certain classical music pieces, award of merit in 2011. should only be allowed if they included spiritual content, such as mixing the — the large number of female vocalists songs with hymns. In the event that a participating in the vocal solo competi- contestant did play a musical number tion created a statistical disadvantage to judged not spiritual, the judges’ form male vocalists who chose to compete. included a category titled “appropriate- This gender imbalance had been noted (L-r): Cindy Richards, Vicky Horner, ness.”35 To aid in the identification of as early as 1977, when leaders began and Becky Richards from the Great Lakes Region sang as a trio for the appropriate music, the C.A. Department keeping track of numbers of male and 1966 Talent Search. assembled a “Suggested Music List” that female performers in order to determine was distributed to the D-CAPs upon re- whether they should encourage more when the Fine Arts Festival and National quest.36 male vocalists to join the competition.38 Youth Convention began to be held in a A significant change to the Teen Tal- The competitive nature of Teen Tal- new city every year.31 ent competition came in 1985, when the ent became a cause for concern. Ongoing While the Fine Arts program has un- vocal category was separated into male discussion took place regarding whether dergone numerous changes during its and female divisions.37 This change was Teen Talent should be less competitive 50-year history, it is interesting to note adopted because of a gender imbalance and more focused on encouraging all that many decisions made at its inception had an immense effect on the program’s development. In 1961, many questions existed regarding the prospec- tive Teen Talent program. What kind of programs would be allowed under the Teen Talent umbrella? Under which department should Teen Talent be placed? Many believed it should fall under the purview of the Assemblies of God music department, with the aim of encouraging youth to become more involved in music ministry. Another idea tossed around involved having a five-day-long competition, with varied musical events and workshops in between the contests. Approximately 10,000 people attended the celebration service at the 2007 A proposed music tour for the finalists, National Fine Arts Festival.

2013 AG HERITAGE 51 Stephen Tavani, Manassas Assembly of God, Bristow, Virginia, Award of Merit recipient in the Instrumental Solo (String) Division Award of Merit winners for Vocal Ensemble from Full Gospel Tabernacle, for 2007. Orchard Park, New York, in 1990. participants, whether or not they win. In Festival added painting, drama, creative Whitlock, National Youth Ministries a 1978 letter, Teen Talent leader Terry writing, and photography as competi- Student Discipleship Director says, “For Carter explained, “We are beginning tive categories to the program, recog- more than 50 years, Fine Arts has pro- from the national level to place greater nizing a broader variety of talents that vided an incredible platform for students emphasis on participation and less em- students could use to both communicate to grow in their ministry gifts. Today phasis on winning.” He added, “I hope the gospel and encourage the church.42 God is also opening doors for us to take we can help our young people see that This broadening of the competition was the arts internationally, for the sole pur- if they are doing this they are success- first suggested years earlier. In 1978 the pose of reaching people with the gospel ful, whether they win in competition or Teen Talent Committee had considered through the arts.”45 not.”39 The Teen Talent rule book stated, drama, art, and writing categories for in- Kappa Tau, a new division of Fine “There is nothing wrong with wanting to clusion in the 1980 national Teen Talent Arts Festival for young adults from ages win! But evaluate your motives. Make finals.43 Since 1986, the Fine Arts Festi- 18 to 23, was launched in 2008. Prior to sure your purpose for winning is to exalt val has continued to expand and is now a Kappa Tau, people in this age category Christ rather than self.”40 More impor- festival with over 50 categories, ranging were not able to participate in the Fine tant than the competitiveness is the mes- from music and preaching to photogra- Arts Festival.46 In 2009, Fine Arts Festi- sage that can be shared through the arts. phy and drama. The Fine Arts Festival val adopted a purpose statement that af- Reese LeRoy, a 1982 national Teen Tal- and Bible Quiz both grew and, in the firmed the program’s historic mission as ent participant, shares: “Teen Talent has mid-1990s, they returned to their origi- “a discipleship tool … designed to help taught me there is a lot more to minister- nal practice of holdings separate events students discover, develop, and deploy ing than just getting up there and sing- on different dates. their ministry gifts.” The statement was ing a song. You’ve got to get across a The Fine Arts Festival has encour- clarified in 2011, explaining that “pro- message. Teen Talent has helped us all to aged local churches to broaden the scope viding a competition venue is not the gain experience in ministry and to learn of their ministry. JoAnne Wade, who par- primary mission of the Fine Arts Festi- how to minister the very best we can.”41 ticipated in Fine Arts Festival in 1994, val,” despite the existence of “competi- related her experience: “I went to nation- tive elements.” Fine Arts Festival has National Fine als as part of a drama ensemble. I wasn’t broadened its scope in recent years for Arts Festivals involved in drama in my high school the specific purpose of developing min- The most significant change came in — it was all through my church.”44 Fine istry gifts in young people, not simply to 1986, when the Teen Talent competition Arts has encouraged local churches to provide a venue for competition. Among was combined with Bible Quiz and the embrace the arts by providing a Chris- the many new categories are three-di- Assemblies of God music festival under tian program to engage youth in creative mensional visual art and instrumental a new name — Fine Arts Festival. The activities that might otherwise only be folk solos.47 Fine Arts Festival name initially was offered outside the church. The program The Fine Arts Festival has provided used solely as a reference to the over- has been adapted by Assemblies of God training and opportunities to young peo- arching festival playing host to all three missionaries and is now in use in numer- ple who have made a mark in Christian of these events. The next year Fine Arts ous countries around the world. Rod circles. Fine Arts Festival alumni include

52 AG HERITAGE 2013 the following recording artists: Frances- NOTES sule, August 1963. ca Battestelli, Kim Boyce, Natalie Grant, 25C.A. Day Committee Minutes, [196?]; Sara Groves, Matt Hammitt (Sanctus “National Youth Conference,” C.A. Herald, 1“National Youth Conference,” Christ’s December 1963, 28. Real), The Jonas Brothers, Evie Karls- Ambassadors Herald, December 1963, 28. 26 son Tornquist, Marty Magehee (4Him), C.A. Day Committee Minutes, [196? (pre 2“What is Fine Arts?” http://finearts.ag.org/ 1963)]. Kristy Starling, Matthew West, and the (accessed June 17, 2013). 27 members of Christian rap group Group 1 “Regional Winners Compete,” 21. 3Pentecostal Evangel articles generally referred 28Ibid.; “Teen Talent Search Winners,” C.A. Crew. Organist Mark Thallander, evan- to the program as Teen Talent Search until 1978, Herald, November 1964, 20-21. gelist Robert Madu, and 2013 American and as Teen Talent starting in 1979. 29“Regional Winners Compete in National Quiz Idol finalist Angie Miller were also con- 4“Youth Gain More Than Awards During This and Musical Talent Tests,” Pentecostal Evangel, 48 Year’s First Fine Arts Festival,” Pentecostal testants in Fine Arts Festival. October 11, 1964, 21. Over 7,800 students are expected to Evangel, October 19, 1986, 29. 30“National Youth Conference,” Christ’s 5Steve Asmuth, “Fine Arts, ‘Teen Talent’—A participate in the 2013 National Fine Ambassadors Herald, December 1963, 28. Arts Festival, held in conjunction with History,” July 24, 2009. Typed manuscript. 31C.A. Day Committee Minutes, July 25, 1961. the 2013 General Council in Orlando, 6Ibid. 32Ibid. Florida. Over 65,000 students will have 7“History of Youth for Christ and Campus 33 presented in the various local and dis- Life,” http://cws.yfc.net/yfcusa/private/assets/ C.A. Day Committee Minutes, August 29, 1962. trict events. Special fiftieth anniversary History%20of%20Youth%20for%20Christ%20 and%20Campus%20Life.doc (accessed June 34C.A. Day Committee Minutes, September events will be held during the 2013 Fine 17, 2013). 14, 1962. Arts Festival. This year’s participants 8Asmuth, “Fine Arts History.” 35Teen Talent judge’s form, 1962. are carrying on a fifty-year tradition 9Ibid. 36CAP-sule, January 1964, 12-13. within the Assemblies of God of reward- 10 37 ing young people for excellence in the Ibid. Jesse Segrist, “Teen Talent/Fine Arts 11 Locations,” June 2012. arts for the purpose of developing min- “Christ’s Ambassadors” [Southern California District Council Christ’s Ambassadors] 38 istry gifts. Bible Quiz/Teen Talent Committee Minutes, (Reseda, CA : Alma Records, [1961?]). LP September 1977. Fred Vogler, Kansas District Super- album. 39Terry Carter letter to S. Robert Maddox, April intendent, penned this encouragement to 12 C.A. Day Committee Notes, June 1, 1961, 1. 21, 1978. the Assemblies of God in 1931 to sup- 13Jesse Segrist telephone interview with Owen 40“Your Attitude” in Teen Talent Official Rules port its youth: “We will never go wrong Carr, May 23, 2012. and Helps for Participants (Springfield, MO: in investing money in our consecrated 14Ralph W. Harris, “History of the National Assemblies of God National Youth Department, youth. One thing that characterizes this C.A. Department,” [197?]. Typed manuscript. 1982), 10. 41 movement is that God is pouring out His 15Asmuth, “Fine Arts History.” Steve Leatherwood, “His Love At Work,” Spirit on our sons and daughters. There Pentecostal Evangel, April 17, 1983, 18-19. 16C.A. Day Committee Minutes, August 9, 42 is no other movement in existence today 1961. “Youth Gain More Than Awards,” 29. 49 that has the young people we have.” In 43 17General Council Minutes, 1961, 74. Bible Quiz/Teen Talent Committee Minutes, this spirit, Fine Arts Festival continues to December 1978. 18C.A. Day Committee Minutes, July 25, 1961. prepare the next generation for ministry 44Jeanette D. Gardner, “The Impact Continues,” 19C.A. Day Committee Minutes, August 2, in the Assemblies of God. Pentecostal Evangel, April 17, 1994, 14. 1961. 45Rod Whitlock, e-mail to Jack Trewern, July 20“National Youth Conference Announced 1, 2013. for Springfield, Mo.,” Pentecostal Evangel, Jesse R. Segrist, a 46 November 10, 1963, 10. “Kappa Tau,” http://finearts.ag.org/kappatau/ Fine Arts Festival (accessed June 21, 2013). 21The earliest mention of Teen Talent in the alumnus, earned 47 a B.A. in Cultural C.A. Herald was in 1961, noting various district “Art Division Rules” and “Exhibition Division Anthropology competitions held in 1960. “Talent Winners,” Rules” in 2013 Rulebook Fine Arts Festival from Vanguard C.A. Herald, March 1961, 16-18. See also (Springfield, MO: Gospel Publishing House, University and an “Northern California-Nevada Convention,” 2013), 17, 25 (http://agwebservices.org/ M.A. in Applied C.A. Herald, May 1963, 30. Content/RSSResources/2013%20NFAF%20 Rulebook%20for%20Web.pdf). Anthropology from 22“Report of the Christ’s Ambassadors 48 Macquarie University (Australia). He Committee,” General Council Minutes, 1961, Doug Clay, Jim Wellborn, Terry Carter, and is currently pursuing an M.Div. at 74. Rod Whitlock identified these alumni of Fine the Assemblies of God Theological Arts Festival. 23C.A. Day Committee Minutes, December Seminary. 49 6, 1962. Fred Vogler, “A Splendid Program,” Pentecostal Evangel, March 28, 1931, 9. 24Notes For Our D-CAP’s, October 1962; Cap-

2013 AG HERITAGE 53 A Christ’s Ambassadors banner from the Northeast Section of the North Dakota District. Objects and the Shaping of Assemblies of God Identity

By Travis Cooper

f you were a teenager in the Assemblies of God in the book reverently in her hands? 1960s, you probably remember Christ’s Ambassadors ban- Now turn from the woman to survey her physical environ- Iners and BGMC barrels. The material objects you used as ment: What type of building houses the congregants, and does it part of your faith tradition were probably more tangible and architecturally express theological transcendence, immanence, meaningful than abstractions or far-away institutions. or a blending of both? Do icons or symbols adorn the pew ends? Protestant histories often focus on the people, ideas, and Do the building’s windows boast stained glass, and if so, which structures that shaped their church’s identity. However, the scriptural stories are illuminated by natural light? Perhaps the lived religious expressions — how Christians lived out their room is unadorned or decorated simply. Often, even simple faith at the local level, including the use of material objects in churches have a cross as a focal point, a visual reiteration of their devotion — have been largely ignored by historians. This the congregation’s devotion to the theology of a crucified and article briefly draws attention to some of the material objects risen Christ. that provided Assemblies of God members across the United Scholars have recently begun to address these questions, States with shared memories and a sense of common identity. examining the role of material objects in Christian devotion, “Lived religion” cannot be studied apart from material ob- including: worship services; rules concerning clothing and jects. Picture, for a moment, a woman worshiping in a church: dress;1 the production of religious arts; uses of hymnbooks or How is she dressed and how does her religion prescribe or pro- handbooks in musical expressions; the role of visual images in hibit the ways she should (or should not) worship? Joining with the written or textual life of a community; the ways material ob- the congregants around her, the woman sings exuberantly. Pay jects both shape and are shaped by theological beliefs; and the close attention to her material environment: Does she read the intentional ordering of physical spaces to suit the desires of a chorus texts off a projector screen, or does she hold a hymn- particular religious body. It seems that scholars have only late-

Tambourines were a popular instrument of worship in early Pentecostal churches. This one, used by Evangelist Anna B. Lock (1890-1952), is on display at the FPHC Museum.

2013 AG HERITAGE 55 The Bible, one might argue, is the central material object in Pentecostal devotion. Assemblies of God members were encouraged to bring their Bibles to church and to engage in personal Bible study at home. This leatherbound Bible, belonging to theologian Myer Pearlman (1898-1943), is on display at the FPHC Museum.

ly turned their attentions to this fascinating interplay between belief and material practice.2 The history of the Assemblies of God, demonstrated briefly below, has a rich material life. Consider, for instance, the altar, the pulpit, the baptismal tank, and the revival tent. The altar ties the Assemblies of God to its evangelical-revivalist heritage; the pulpit recalls the centrality of preaching within the Protestant tradition; the baptismal tank speaks to the embodied nature of evangelical worship practices; and the revival tent demonstrates the mobile and missional nature of Pentecostal revivalism. Other typically Pentecostal material objects include, to name only a few, the Revivaltime sign that adorned thousands of Assemblies of God churches, eschatology charts spread out on stage as visual sup- plements to end-time Bible teaching, prayer cloths, and family Bibles. The worship service has its own set of ritual objects. From the pulpit, preachers expound the Bible, itself a visual prop in the drama of the sermon’s presentation. The Bible, one might argue, is the central material object of Pentecostal practice. Attendees at district and national conferences were Not only does one see it used from the pulpit, but congregants often given ribbons to wear. The featured ribbons were themselves enter the church doors with leather-bound versions from Lake Geneva Camp Bible Conference, 1948, and tucked under their arms. Often, Bibles sit next to hymnbooks at Northwest District Council, 1963. the backs of pew or seat rows. Continued on page 61

56 AG HERITAGE 2013 The Assemblies of God published this popular box of 400 missionary prayer cards, called the Missionary Prayer Album, in 1953. A prayer card for Paul and Linda Finkenbinder, missionaries to El Salvador, is featured.

Songbooks and hymnals, until the past couple of decades, played an indispensable role in Pentecostal worship services. Melodies of Praise, published in 1957, has remained a popular hymnal in the Assemblies of God.

2013 AG HERITAGE 57 Pinewood derby cars have been a fixture in Royal Rangers, the discipleship program for boys, since its early years. General Treasurer Doug Clay made this car, which took the first place trophy at Bethany Assembly of God, Adrian, Michigan, July 1972.

In 1928, the Assemblies An early wooden barrel Buddy Barrel has been A dime holder from of God Foreign Missions bank used to raise given several facelifts 1977 for Speed the Department began the funds for the Boys over the years. This Light, the student Busy Bee missionary and Girls Missionary yellow plastic version was ministry that raises giving plan. Adults and Crusade (BGMC). introduced in 2005. money for missions. children were encouraged BGMC and the barrel to fill little wooden Busy banks were introduced Bee beehives with coins to the Assemblies of for special missionary God in 1949. The banks offerings. The program were given the name lasted until the late 1940s Buddy Barrel in 1961. and was replaced by Boys and Girls Missionary Crusade.

58 AG HERITAGE 2013 Evangelists Jimmie and Madge Mayo with musical instruments and a chalk art display in the 1940s.

A Revivaltime sign from 1956.

Badges from Missionettes (now known as National Girls Ministries), a program for girls started in 1956.

An early Assembly of God church sign. An attendance roster was a familiar sight in many churches.

2013 AG HERITAGE 59 For decades Assemblies of God young people sang the Christ’s Ambassadors theme song, which was first published in 1928.

Poster advertising services for River Rouge Assembly of God in Michigan, 1929.

60 AG HERITAGE 2013 Continued from page 56

Christ’s Ambassadors (C.A.’s), Royal Rangers, Missionettes (now National Girls Ministries), Fine Arts, Boys and Girls Mis- sionary Challenge (BGMC), Junior and Teen Bible Quiz (now Bible Quiz), and Chi Alpha — dramatically expanded the material culture of the denomination. Flannel graphs were popular in the past and are still part of Radiant Life curriculum. To many of those who grew up in the Assemblies of God, the friendly expression of the Buddy Barrel might stir feelings of nostalgia. It is not uncommon in the lives of religious peoples for a group’s material objects to change and develop, however, and the Buddy Barrel is a great example of this as wood forms ultimately gave way to yellow plastic. Predat- ing even the Buddy Barrel itself was the Busy Bee beehive. Children’s ministries included other memorable objects, some still in use today. In Girls Ministries Girls Clubs, girls decorate their vests and sashes with a hodgepodge of merit badges of all shapes, sizes, and colors. Seasonally, boys gather together to race pinewood derby cars, often a joint-project of parents and sons. Youth Group alumni might recall C.A. banners and the C.A. theme song. These varieties of lived religious expressions within the As- semblies of God — in both practical ministry and worship services — continue to proliferate, demonstrating the profoundly embodied and material aspects of Pentecostal life.

Travis Cooper is a Ph.D. student at Indiana University, where he is studying the ethnography and history of North American evangelicalism. A graduate of The Christ’s Ambassadors pulpit from Bethel Temple, Evangel University (B.A.) and Missouri Los Angeles, California. It was the first young people’s State University (M.A.), Cooper is a group in the Assemblies of God to use the C.A. North Dakota native and resides in name. The pulpit is on display in the office of General Bloomington, Indiana, with his wife and Superintendent George Wood. daughters.

Apart from core Pentecostal texts, the Bible and the hymn- NOTES book, a range of other objects play important roles. At the end of some services, prayer team leaders ritually daub the fore- heads of penitents with anointing oil usually kept in small glass 1For one of the most extensive studies of the Assemblies of God and bottles near the pulpit. Musicians pluck at a multitude of in- the development of purity codes, to date, see Micah Hildreth, “‘Be Not struments: pianos, guitars, and perhaps even most emblematic Conformed to This World’: A History of Worldliness in the Assemblies of God” (Master’s thesis, Missouri State University, 2012). With the of Pentecostal expressive worship — tambourines. In some Pentecostal movement being an outgrowth of the Holiness movement, churches, worshipers dance and sway — literally using their a number of Pentecostal Evangel articles have covered the topics of bodies as instruments of praise to God. Some even twirl color- dress, modesty, and holiness. ful streamers or banners in their worship dances. 2See especially Meredith B. McGuire, Lived Religion: Faith and Practice The Assemblies of God formed institutions and traditions in Everyday Life (New York: Oxford University Press, 2008); Grant as it developed throughout the twentieth century and a de- Wacker, “Heaven Below: Early Pentecostalism and American Culture nominational identity began to emerge. New ministries of the (Cambridge, MA: Harvard University Press, 2001); David Morgan, Visual Piety: A History and Theory of Popular Religious Images (Berkeley: mid-1900s created important material objects that are now part- University of California Press, 1998); and Colleen McDannell, Material and-parcel to the Assemblies of God ethos. National ministries Religion: Religion and Popular Culture in America (New Haven: Yale — for children’s, high school, and college age groups, such as University Press, 1995).

2013 AG HERITAGE 61 The Stone Church in Chicago where the 1910 Pentecostal Convention was held. Pentecostal Missions and the Changing Character of Global Christianity

By Heather D. Curtis

he rapid expansion of Christian- son with the World Missionary Confer- task for which God had been empower- ity across the world in the past ence about to open at Edinburgh, a humble ing the Western Protestant churches. “The T100 years has been fueled in part affair. Participants numbered in at most end of the Conference is the beginning of by the emergence of Pentecostalism and the hundreds rather than the thousands. the conquest,” he decreed. “Though there its preference for planting indigenous Publicity for the event consisted of a few have been no signs and sounds and won- churches. Mainline denominations gener- notices posted in the Latter Rain Evangel, ders as of the rushing wind, God has been ally had adopted a Western colonial model a periodical produced at the Stone Church, silently and peacefully doing His work…. — establishing mission stations as beach- and a “large sign bearing the striking It is not His will that the influences set heads in foreign lands, led by Western head-line, ‘A Glorious Convention’” hung forth by Him shall cease this night. Rather missionaries who placed native workers on the outside of the building.3 Planning shall they course out through us to the very on their payroll. They sought to achieve was minimal: “the only definite date we ends of the earth.”7 Christianization through Westernization, have fixed upon is the opening day,” the Participants in both the Pentecostal establishing schools and hospitals and organizers declared; the duration of the Convention in Chicago and the WMC of seeking to transform the culture through convocation would depend on the “Lord’s 1910 believed that “Christianity stood on education and modernization. Many early leading.”4 the threshold of a global expansion of mil- Pentecostals, however, adopted a radical This reliance on the Holy Spirit was, lennial dimensions” and that God would missions strategy — insisting that what according to many attendees, the distin- continue to work through evangelical was needed was not Westernization, but guishing feature of the Pentecostal Con- messengers to spread the gospel to the a personal transformative encounter with vention. Convinced that “God was work- nations.8 Underlying these shared convic- God through the power of the Holy Spirit. ing all through the Convention to bring tions, however, were subtle differences in These conflicting missions strategies things to pass for foreign fields,”5 par- emphasis and significant divergences in were on display in 1910 at two mission- ticipants were confident that the gathering theological perspective that set these two ary conferences — the World Missionary would “mean much for His work all over groups apart. By analyzing these contrasts Conference in Edinburgh, Scotland, which the world.” “The ends of the earth and the and their consequences for Protestant attracted the prominent mainline missiolo- courts of heaven are going to hear from missions, this article explores the chang- gists of the day; and the semiannual Pen- this blessed Convention,” one chronicler ing character of global Christianity in the tecostal Convention at the Stone Church, proclaimed. “India is going to feel it; twentieth century. a much smaller gathering of missionaries China is going to feel it; schools, homes, Scholars of twentieth-century Protes- and church leaders in Chicago. and other lives touched by these deepened tant missions have argued that Edinburgh As American delegates to the World ones are going to feel it.”6 delegates fundamentally misread “the Missionary Conference were preparing to A month after the Stone Church Con- signs of the future of Christianity,” includ- sail for Edinburgh in the spring of 1910, vention drew to a close, delegates as- ing the robust expansion of Pentecostal another gathering devoted to the “sub- sembled June 14-23 at Edinburgh were movements that have transformed the ject of world-wide missions” was taking expressing similar expectations about the shape of Christian faith around the globe place in Chicago, at the Stone Church. outcomes of their well-attended, widely- since 1910. “One by one all of their as- From May 15-29, a group of “God’s dear advertised, meticulously-planned and me- sumptions about how the evangelization children”1 assembled daily in Chicago for thodically-orchestrated World Missionary of the world could be effected crumbled meetings that pressed “the claims of the Conference (WMC). In his concluding away,” notes historian Andrew Walls.9 world field upon young and old for prayer, address, chairman and missionary states- Christianity was “indeed to be trans- for giving, and for going.”2 man John R. Mott reiterated the prevailing figured over the next century,” Brian This semiannual Pentecostal Conven- conviction that “carrying the Gospel to all Stanley contends in his definitive study of tion at the Stone Church was, by compari- the non-Christian world” was the urgent the Edinburgh conference, “but not in the

2013 AG HERITAGE 63 way or through the mechanisms that they societies. In responses to questionnaires imagined.” Instead, Stanley suggests, “the sent out by the WMC’s organizers, some most effective instrument of that trans- missionaries complained that the immoral figuration” was a diverse “miscellany of (and imperial) behavior of European trad- indigenous pastors, prophets, catechists ers and officials constituted “a great bar- and evangelists, men and women” who rier to the spread of the Gospel.” stood outside of the mainstream missions The official report of Edinburgh’s agencies represented at Edinburgh and commissioners additionally warned that “professed instead to rely on the simple “the spread of infidel and rationalistic transforming power of the Spirit and the ideas and materialistic views … traceable Word.” The story of the Stone Church to western sources” threatened “the exten- Convention offers a starting point for as- Paul Bettex (1864-1916), early sion of Christ’s Kingdom.” Despite these sessing the profound changes that early Pentecostal missionary who died concerns, most WMC delegates remained Pentecostal missionaries helped to initi- in China. Born in Switzerland and convinced that the “pure and hopeful in- ate.10 the son of a distinguished Christian fluences of western civilization” would apologist, Bettex studied at the triumph over “antagonistic” pressures “They Need the Simple University of Geneva, various Italian so long as the Church mustered “all its schools, the Sarbonne, and Princeton Gospel”: Pentecostal powers on behalf of the world without Theological Seminary. He was a 15 Qualms about Christian missionary in South America in the Christ.” “The voice most audible in the Civilization 1890s and moved to America in 1903. public sessions of the conference,” Brian One of the most salient disparities be- He attended meetings at the Azusa Stanley asserts, “was one of boundless tween the architects of the WMC and the Street Revival in Los Angeles, joined optimism and unsullied confidence in the leaders of the Stone Church Convention the ranks of the Pentecostals, and in ideological and financial power of western centered on their differing perspectives 1910 headed for China. This photo, Christendom.”16 on Western “civilization.” While the Pen- circa 1900, was taken in Argentina. For both theological and social rea- tecostals who gathered in Chicago were sons, Pentecostals simply did not share clear about the contrast between “hea- missionaries condemned the notion that this sanguine outlook. By the early twenti- then darkness” and “gospel light,” they civilizing was a necessary prerequisite for eth century, most radical evangelicals had seemed less certain than their Edinburgh Christianizing. embraced a premillennial eschatology that counterparts that these categories clearly In a 1909 address delivered at the predicted Christ’s imminent return after corresponded with the “civilized Christian Stone Church, for example, veteran mis- a period of pervasive and rapid decay. In West” and “the non-Christian world.” De- sionary Archibald Forder insisted that the contrast to their counterparts at the WMC, pravity, they believed, was not necessar- Arab people among whom he worked did the majority of whom still subscribed to ily determined by geography, nationality, not “need civilization.” In fact, Forder the more optimistic postmillennial view, or race; in fact, the “Occidental” could be argued, an increase in trade and the in- participants at the Stone Church believed just as susceptible to sin as the “Oriental.” troduction of Western ways would under- that “the world to-day is wobbling in its Preaching in the Stone Church on mine exemplary aspects of Arabian soci- orbit, madly plunging towards despair and March 3, 1910, evangelist Charles F. Het- ety — particularly the prohibition against destruction.”17 As Pentecostal missionary tiaratchy, “a native of Ceylon” who “had destructive “intoxicants” such as alcohol Albert Norton put it, “The signs are mul- a very deep baptism in the Holy Spirit,” and opium. “I am anxious for only one tiplying that the world is out of joint on challenged potential missionaries who thing,” Forder proclaimed, “that they get a scale that it never was before.… What wanted “to go and convert the heathen” to Jesus Christ. As sure as civilization gets does this portend ... but the greatest na- ask: “Have you been used in this country in, they will become contaminated with tional overthrow, ruin and disaster, that the to convert the heathen here?” Heathenism, the curses of civilization … they do not world has ever seen.” Civilization, from he contended, was not only abroad but also need electric cars, railroads, and all these this perspective, was a slender reed upon within.11 The devil was active everywhere things we think are necessary.… They which to rest one’s hopes.18 Pentecostals believed; therefore, even so- need the simple Gospel.”14 called “Christian” lands and institutions Pentecostals were not the only mis- “We Are Made One in the were susceptible to corruption.12 sionaries who expressed ambivalence Spirit”: Pentecostals and In fact, many Pentecostals criticized about how features of Western civiliza- Missionary Science American culture and questioned the sup- tion would affect indigenous cultures. A second, and related, distinction be- posed superiority of Western civilization. For decades prior to the 1910 WMC, mis- tween delegates at Edinburgh and attend- Unlike Edinburgh delegates who were sionaries from a variety of denominations ees at the Stone Church Convention was “certain that Christianity and civiliza- had protested against the opium trade in the extent to which each group stressed the tion were divinely ordained to proceed China, the liquor traffic in Africa, and the centrality of technological developments from the West to the world,” Pentecos- legalization of prostitution in India. Each and scientific methods for the missionary tals worried that Western Christians had of these “evils,” they argued, was exac- enterprise. As historians have pointed out, abandoned biblical authority and turned erbated if not caused by Western agents premillennial pessimism about the pros- away from God.13 As a result, Pentecostal and impeded efforts to Christianize local pects of contemporary society and Western

64 AG HERITAGE 2013 civilization did not preclude Pentecostals in the evangelistic enterprise, they were ventions confirmed this conviction. Re- from making full use of modern technolo- apt to downplay “signs and sounds and calling that the first person to receive “the gies for missionary purposes.19 While they wonders,” in favor of “ascertained and baptism of the Holy Ghost” during the interpreted the “increased modes and ra- sifted facts.”24 recent Pentecostal revival in India was an pidity of travel, evidenced by railways, Organizers of the Stone Church Con- “ignorant little mite named JeeJee” who steam ships, electrical devices, liquid air, vention did just the opposite. Rather than went on to become one of the movement’s telephone, telegraph, wireless telegraphy systematically collecting data and pre- leaders, missionary Minnie Abrams ar- ... within the past one hundred years” as senting their findings in carefully crafted gued that the Holy Spirit empowered indi- “signs of the imminence of our Lord’s reports on practical policy, they insisted viduals for service regardless of their age, return,” participants in the holiness and that mighty manifestations of supernatural social status, intellectual sophistication, Pentecostal movements eagerly employed power were precisely what was needed for or even theological acumen.28 From this

Pentecostals worried that Western Christians had abandoned biblical authority and turned away from God. As a result, Pentecostal missionaries condemned the notion that civilizing was a necessary prerequisite for Christianizing.

these resources as they worked to cultivate inaugurating a new era in world evange- perspective, statistical analysis, scientific a universal Christian fellowship.20 lization. “It isn’t in my thought to go into expertise and technological advancement Communication tools were especially the matter of statistics,” declared mission- were secondary (if not irrelevant) to the instrumental in helping Pentecostals (and ary “stalwart” Levi Lupton at the Stone practice of missions or the creation of a other Christians) to nurture a sense of Church Convention. Instead, he and other global church. worldwide community that transcended speakers put particular emphasis on the The Stone Church strongly promoted territorial borders, cultural boundaries, power of the Holy Spirit to bridge divides missionary evangelism through reports in and social barriers. Periodicals such as the and create attachments.25 its monthly publication, the Latter Rain Latter Rain Evangel explicitly sought to “This is the intent of Pentecost,” evan- Evangel, as well as through its semian- forge bonds among like-minded believers gelist D. Wesley Myland proclaimed: “that nual conventions. The church also hosted across the globe. On the periodical’s sec- my heart might be bound with men and the second General Council in November ond anniversary, the editor rejoiced that women in Africa, in Japan, in the fastness 1914 and the seventh General Council in the paper had fostered “a blessed fellow- of Tibet. That my spirit might be bound 1919. At the second General Council, Le- ship with God’s dear children all over the with men and women in India and we are muel C. Hall29 of Chicago framed a very world.”21 By embracing communication made one in working out the purposes of important resolution, which was unani- and travel technologies in order to create God.”26 mously adopted by the Council: translocal connections, Pentecostals par- William Piper, pastor of the Stone ticipated in broader patterns characteristic Church, contended that Holy Spirit bap- As a Council, we hereby express of many social and religious movements tism was not only drawing together be- our gratitude to God for His great in an increasingly international era.22 lievers of different nations, but also unit- blessing upon the movement in the Gatherings like the Stone Church Conven- ing Christians across doctrinal and class past. We are grateful to Him for tion and the WMC of 1910 both reflected lines. “In this, His Pentecostal sweep of the results attending this forward and contributed to the globalization of the earth, … God is doing a marvelous movement and we commit ourselves Christianity during this period. thing in reaching down into every de- and the movement to Him for the While participants in these events ea- nomination, and reaching down into the greatest evangelism that the world gerly employed modern means to spread slums where there is no denomination, has ever seen. We pledge our hearty the gospel and promote Christian unity, and baptizing His disciples,” Piper pro- co-operation, prayers and help to Pentecostals were less convinced than claimed. “What else could so effectually this end.30 their Edinburgh peers that the success of break down bigotry than the fact that God these endeavors depended on the devel- is bigger than our denominational differ- In spite of the remarkable advance- opment and “advancement of missionary ence? Thus there is left little or no room ment of Protestant missions during the science.” As Brian Stanley has shown, for one set of people to exalt themselves preceding “great century” of the expan- conveners of the WMC “believed that over another.”27 According to Piper, the sion of Christianity, this was an ambitious the time had come for the application of experience of baptism in the Holy Spirit commitment for the Assemblies of God the rigorous methods of modern social leveled hierarchies in ways that enabled delegates. This 1914 pledge to the “great- science to the challenges and problems Pentecostal missionaries to surmount spa- est evangelism that the world has ever which missionaries faced on the field.”23 tial, social and theological separations in seen” dovetailed exactly with the missions Although spokespersons like John Mott pursuit of a global fellowship. ideals promoted at the Stone Church Con- acknowledged the role of the Holy Spirit Many speakers at Stone Church convention four years earlier.

2013 AG HERITAGE 65 “I Will Pour Out My Spirit master, but a brother and a friend.”33 circumstances of missionary and people on All Flesh”: Pentecostal According to observers, Azariah’s ... is one of the most difficult problems in Missionaries and speech went off “like a bomb” in the our missionary work,” in India. “We long Indigenous Leadership “electric silence” of Edinburgh’s Assem- to get near the people among whom we Minnie Abrams’s account of the re- bly Hall. While a few attendees appreci- work, and we mourn the fact that a great vival in India reveals a third contrast be- ated Azariah’s challenge, others protested gulf seems to separate us from them as we tween Pentecostal approaches to missions and some argued that he ought to be pub- live in such a different style and with so and the dominant assumptions on display licly censured. According to conference much more of what to them is luxury.”35 at Edinburgh. As the story of JeeJee sug- historian Brian Stanley, “Most of the Hill concurred with this assessment. “This gests, Pentecostals were open to the pos- Christian press either ignored his address difference is a great stumbling block,” she sibility that the outpouring of the Holy or took exception to it.... Hardly anyone wrote. Both women acknowledged that Spirit had initiated a great reversal — not in the Western churches in 1910 seemed social and economic disparities often re- only collapsing hierarchical distinctions ready to listen.”34 flected and exacerbated relational rifts between Western missionaries and local But if Azariah’s admonitions fell on between missionaries and local communi- believers, but even beginning to re-center deaf ears in Edinburgh, his sentiments ties. The perception that Indians — even Christian leadership in “heathen” lands. resonated with partisans of the Pentecos- those who embraced Christianity — were While most delegates at the Edinburgh tal movement who were making similar inferior to Westerners rankled indigenous WMC endorsed the “formation, growth proposals. Although few Pentecostals believers and frustrated cooperative ef- and nurture” of self-governing, self- attended the WMC, a number of corre- forts. “Many in the native church resent supporting and self-propagating national spondents — including American Agnes the call to work under the missionary,” churches as “the central goal of all foreign Hill admitted.36 Luce