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University Microfilms, Inc., Ann Arbor, Michigan Copyright By This dissertation has been 65-11, 693 microfilmed exactly as received PAUL, George Harold, 1910- THE RELIGIOUS FRONTIER IN OKLAHOMA: DAN T. MUSE AND THE PENTECOSTAL HOLINESS CHURCH. The University of Oklahoma, Ph. D ., 1965 History, modern University Microfilms, Inc., Ann Arbor, Michigan Copyright by GEORGE HAROLD PAUL 1965 THE UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE THE RELIGIOUS FRONTIER IN OKLAHOMA: DAN T. MUSE AND THE PENTECOSTAL HOLINESS CHURCH A DISSERTATION SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY BY GEORGE HAROLD PAUL Norman, Oklahoma 1965 THE RELIGIOUS FRONTIER IN OKLAHOMA: DAN T. MUSE AND THE PENTECOSTAL HOLINESS CHURCH APPROVED BY Æ j=L DISSERTATION COMMITTEE ACKNOWLEDGMENT I express sincere thanks to the Muse family, especially Rev, Scott T, Muse, who not only made his father's files and records available for this research, but also traveled many miles and arranged numerous inter­ views. I am also grateful to the Official Board of the Oklahoma Confer­ ence of the Pentecostal Holiness Church who made available their confi­ dential files to assist in the completion of this task. Similar grati­ tude is expressed to Bishop J. A. Synan for his kindness in arranging for the use of the Minutes of the General Board of the denomination. Words of appreciation must also be given to the many informants listed in the bibliography who shared their knowledge on this subject of common interest. I am also deeply indebted to the members of the History Department, Faculty and the University of Oklahoma, notably Dr. Alfred B. Sears and Dr. Gilbert C. Fite, who particularly merit my gratitude. Special appreciation must be given Dr. A. M. Gibson, who directed the preparation of this dissertation and went far beyond the required limits in giving of his time and understanding, as well as the benefits of his scholarship and experience. Finally, 1 wish to express my thanks and appreciation to Edna, my wife, for her constant assistance and to Mrs. Betty Bones and Mrs. Patsy Wilkins who typed the manuscript. TABLE OF CONTENTS Page ACKNOWLEDGMENT............................................... i ü Chapter I. ROOTS OF THE OKLAHOMA PENTECOSTAL HOLINESS CHURCH . 1 II. JOSEPH H. KING AND THE FIRE-BAPTIZED HOLINESS CHURCH . 22 III. THE PENTECOSTAL HOLINESS CHURCH, PENTECOST AND CONSOLIDATION.....................................35 IV. A NEW CHURCH COMES TO OKLAHOMA....................... 60 V. THE MAKING OF A MINISTER............................ 71 VI. GAINING RECOGNITION..................................85 VII. PENTECOSTAL HOLINESS POLITY ........................... 108 VIII. FROM SUPERINTENDENT TO B I S H O P .............. .... 122 IX. THE CHURCH MOVES A H E A D ............................ 140 X. EDUCATION AND THE PENTECOSTAL HOLINESS CHURCH......... 160 XI. WORLD OUTREACH OF THE PENTECOSTAL HOLINESS CHURCH, PART I . 197 XII. WORLD OUTREACH OF THE PENTECOSTAL HOLINESS CHURCH, PART II. 223 XIII. DAN T. MUSE AND THE CHURCH AUXILIARIES.............. 237 XIV. PENTECOSTAL HOLINESS AND THE F U T U R E ................. 261 BIBLIOGRAPHY................................................ 295 CHAPTER I ROOTS OF THE OKLAHOMA PENTECOSTAL HOLINESS CHURCH In September, 1909 at Lament, Oklahoma, Rev. f rancis Marion Britton, Assistant General Overseer of the Fire-Baptized Holiness Church, organized the Oklahoma Conference which became known in 1911 as the Pentecostal Holi­ ness Church. The Oklahoma Conference was very small, consisting of only one church and nine ministers. It was part of a relatively new church organization which began at Olmitz, Iowa in 1895.1 The Pentecostal Holiness Church, and the other groups which eventually united with it, grew out of the social and religious ferment prevalent in the late nineteenth century. It was a part of the conservative, funda­ mentalist movement in American religion which resulted in the formation of the Wesleyan Methodists, the Free Methodists, the Church of the Nazarene, and some twenty or thirty other denominations.2 These groups did not all agree on theological beliefs and church organizational patterns. They were similar in that they emphasized personal conversion to Christ in a recognizable experience and exemplary personal conduct in daily living. Perhaps the most distinctive thing about these groups was their insist­ ence upon the doctrine of holiness. All members of these groups were expected to conform to the teachings of Christ, and they were required to do so not only by choice but also through what their leaders claimed was a new moral strength received in ^Minutes of the Oklahoma Conference of the Pentecostal Holiness Church, 1964, ed. Alfred Spell (Franklin Springs, Georgia: Advocate Press, 1964), 32; Joseph H. King, "History of the Fire-Baptized Holiness Church", Pente­ costal Holiness Advocate, TV (March 24, 1921), 4. bishop Wilson T. Hogue, History of the Free Methodist Church of North America (Chicago: The Free Methodist Publishing House, 1915), I, 319-20. connection with the experience of conversion.^ Because Holiness doctrine held that when a member violated these he was lost, the question of con­ sistent living was of vital importance to these people. John Wesley, recognized by all groups related to the Methodist Church as the authority on holiness, differentiated between inward desire and outward sin. He taught that while man was not held responsible for his inherited depravity, nevertheless, it was this moral bent which was largely responsible for a life out of harmony with Christ’s principles. Of course, Wesley recognized that such factors as native intelligence, physical condition, and some aspects of environment would also condition the responses of an individual. But Wesley also taught that it was the privilege of every believer to have the sinful disposition of the soul removed by a definite act of faith. All candidates for the ministry of the Methodist Churches were ex­ pected to know this teaching and to have experienced it. When this experience was received, it was claimed that the recipient would know the presence of God and delight in doing God’s will. The fundamental change was considered to be within rather than without. Whereas in the past he might have successfully resisted temptation all the time, aware of a desire within to yield; when sanctified, or made perfect in Christian love, it was taught that he would have no desire for sin. Holiness teach­ ings held that persons enjoying such an experience were expected to be able to endure adversity with a serenity and an attitude of goodwill to others which was not usual in the field of human relations. The claim of receiving divine grace by a person sincerely seeking after truth and Christ-likeness was not considered by Wesley and others Bjohn Wesley, "The Marks of the New Birth", The Works of John Wesley (New York: Carleton and Porter, 1856), I, 161. 3 as some new religious discovery; instead, they regarded it as the recovery of knowledge originally a part of the Christian heritage.4 Consequently, the founders of what was called Methodism did not feel that they were starting a new church or were in any manner schismatic. While they did emphasize certain truths which seemed to them to have been neglected, so had other religious leaders. Wesley never considered himself sectarian and remained an ordained minister of the Church of England until his death. While the followers of Wesley were not monastic in the usual sense of the word and placed no emphasis on the advantages of the unmarried state, nevertheless, these early leaders felt called upon to live such lives of devotion and personal sacrifice, especially in the pioneer sections of America, that they often denied themselves the privilege of marriage. They did so, however, not to meet some religious requirement but to fulfill more adequately their calling in life.5 Since they considered their physical bodies to be the temple of God, they felt it their duty to avoid eating or drinking anything calculated to harm or defile them. Consequently, they were opposed to the drinking of intoxicants as well as the use of tobacco. So rigid was Wesley at this point that he even preached against drinking tea and then changed his opinion upon more mature consideration.& Dancing, card-playing and the like were also disapproved, as calculated not to aid the development of one's ^Wesley, "A Plain Account of Christian Perfection", Works, VI, 483-84. ---- W, Sweet, The Story of Religion in America (New York: Harper and Brothers Publishers, 1939), 319, ^Wesley, "Use of Tea Censured", Works, III, 371. 4 spirituality, as were any and all customs which might be similarly classified.? This stipulation also covered matters of dress so far as style and ornamentation were concerned. It might be stated that the Methodists tended more to follow the Calvinistic attitude of approving only what the Bible approved, instead of the Lutheran custom of condemning only what the Bible condemned. As in the case of the Huguenots,the Methodists usually started their organizational work in the neglected and underprivileged areas, and they claimed that acceptance of their teachings produced changes in the economic, social, and religious aspects of life.^ As time passed the social status of Methodists improved, and their influence in England increased even in Wesley’s day.9 While Methodists did not then have a separate church, some historians claimed that their organization and teaching helped prevent a repetition of the French Revolution on English soil.^® In spite of the teaching on holiness, Methodists in general and John Wesley in particular were not pacifists but loyal citizens of their country and willing to bear arms for its defense.While Wesley him­ self sympathized with the colonists in their struggle with England, it ?Wesley, "On Leaving the World", Works, II, 204. ®6. H. Harwood, History of Wesleyan Methodism in Nottingham and Its Vicinity (Nottingham; n. p., 1872), 30. ^The first local preacher in Bedford was also Mayor, as early as 1751, Wesleyan Historical Society Proceedings, II (1899), 124.
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