Wind And Flame by Donald Gee The original ‘Pentecostal Movement’ was first written during the Second World War and gives readers a detailed account of the people, places and events that gave British Pentecostalism its influential place amongst world Pentecostal movements. Though it deals mainly with British history it frequently reflects upon personalities from other nations who played a part in the formation of Britain’s Pentecostal movements. Beginning with the Welsh Revival and the Azusa Street Outpouring, the author documents the spreading flame of Pentecost from Barratt in Sunderland, Smith Wigglesworth in Bradford and a host of other pioneers who became leaders of the fledgling Pentecostal denominations. This book will always be a primary source for the history of British Pentecostalism. In 1966, just before his death, Gee brought the story up to date, including reference to the second-wave of the Spirit through the Charismatic Movement, when it’s name changed to ‘Wind and Fire.’ We have included 5 of the 17 chapters. Contents I. 1875 — 1905 The Springs of the Movement. - The Holiness Movement. - The Welsh Revival. - The Scriptural Basis for the Pentecostal Movement - Pentecostal Phenomena in History. II. 1906 Asuza Street. - T. B. Barratt . - Expectation in England and Sweden. - The Problem of Opposition to the Movement. III. 1907 The Pentecostal Movement begins in the British Isles. - The first to “receive” in England. - The “Fire falls” at All Saints’ , Sunderland. - Smith Wigglesworth. - Scandinavia. - Mukti. IV. 1908 The Visitation at Kilsyth. - “Children of the Revival” in Wales. - The Historic Sunderland Conventions. - “Confidence.” - The Movement in Germany. - South China. - Character of the early seekers. V. 1909 The Pentecostal Missionary Union. - Cecil Polhill. - Sion College. - The South Coast. - Stanley Frodsham. - Preston. - Thomas Myerscough. - The Methodist Pentecostal Church of Chile. - Leaders warn against false teachings. All remaining available by instant download at the shop VI. 1910 — 1911 The First Bible Schools. - Early Days in the Midlands. - The Tonypandy Conventions. - Russia, France, Switzerland, Australia, South Africa. - “New Wine in Old Bottles.” VII. 1912 — 1914 The concluding Sunderland Conventions. - Cross-keys. - Birmingham. - Highbury. - The Movement developing in America. - The British Assemblies. - The famous Vision at Llanelly, July, 1914. VIII. 1915 — 1919 The War. - The Elim Pentecostal Alliance. - The Congo Evangelistic Mission. - A Luban “Pentecost.” - Conscientious Objectors. - The Apostolic Church. - Kingsway, 1919. – Gradual Dawn of a new outlook. IX. 1920 — 1924 The Swanwick Conferences. - Stephen Jeffreys. - “Elim” enters England and Wales. - Aimee Semple McPherson. - International Convention in Amsterdam, 1921. - Doctrinal Dissensions. - The Demand for Organisation in the British Assemblies; - Formation of “Assemblies of God.” - Difference between Elim and Assemblies of God. - A New Era. X. 1925-1929 The P.M.U. merges with Assemblies of God. - Smith Wigglesworth active. - Great Revival Campaigns under Stephen Jeffreys. - God’s further Visitation at Sunderland, 1927. - Other Evangelists. - The phenomenal ministry of George Jeffreys. - The Royal Albert Hall. - A summing-up of the Great Campaigns. XI. 1930 — 1935 Rapid Expansion of the Movement in Britain. - The Hamstead Bible School. - Further Great Campaigns by the Jeffreys family and others. - The “Full Gospel Testimony.” – Eastern Europe’s Time of Visitation. - The Pentecostal Movement in France. - Leaders Travel Extensively. - In Sunderland again, 1935. XII. 1936 — 1939 A Period of Consolidation. - The Unity Conferences. - Assemblies of God, U.S.A. - The “Filadelfia” Assembly in Stockholm; its history, work at home and abroad, and magnificent auditorium. - The Great European Pentecostal Conference, 1939. XIII. 1940 — 1943 After Stockholm. - First months of the War. - The Bible-Pattern Church Fellowship. - Death of T. B. Barratt. - Battle of Britain. - Hampstead carries on. - Time-Bomb at Clapham. - “Front Line” Experiences. - War-Time Evangelism. - Conventions Continue. - Death of Stephen Jeffreys. - The Strength of the Spirit. XIV. 1944 — 1947 The War draws to its Climax. – “D” Day and After. - Great Preston Conventions. – Youth Work. - Elim Goes on the Air. - A Glance Abroad. - British Leaders Travel Again. - Great Missionary Activity. - Home Evangelism. - Passing of Smith Wigglesworth. - The Pentecostal Movement Wins Increasing Recognition. - World Conference in Zurich. XV. 1948 — 1953 Advance from Zurich. - National Pentecostal Fellowships. - Building Many New Halls. - On the Air, and In the Air. - The Evangelists and their Great Campaigns. - Missionary Evacuation and Advance. - World Conferences in Paris and London. - Persecution and Recognition. - Growth of Annual Conferences. - Numerical Increase but “The Task Still Before Us”. XVI. 1954 — 1959 Phenomenal Growth. - “Catholics, Protestants and Pentecostals”. - The New “Bethshan”. - Rebuilt Elim Central Church. - Large Conventions. - “Redemption Hymnal”. - Tommy Hicks in Buenos Aires. - Fourth World Conference in Stockholm. - The Gypsies. - Full Gospel Business Men. - “Revival-time”. - Behind the Iron Curtain. - Peniel. - Fifth World Conference in Toronto. XVII. 1960 — 1964 A New Era in the Revival. - The Double River of Blessing. - The Jerusalem Conference in 1961. - Death of George Jeffreys and Fred Squire. - British Conferences establish a Record. – Younger Leaders Emerge. - New Headquarters at Springfield. - The World-wide Scope of the Movement. - The “Mighty Sweep” of the New Pentecost. – The Seventh World Conference in Helsinki in 1964. Chapter I. 1875 — 1905 INTRODUCTION. – THE SPRINGS OF THE MOVEMENT. – THE HOLINESS MOVEMENTS. - THE WELSH REVIVAL. – THE SCRIPTURAL BASIS FOR THE PENTECOSTAL MOVEMENT. – PENTECOSTAL PHENOMENA IN HISTORY. THERE is something both wise and winsome in the straightforward reason given by Luke for the writing of the third Gospel. He sees the increasing value of an authentic and orderly record of the things “most surely believed” among the early Christians; and realises the importance of this being based upon a first hand knowledge of facts in the possession of those who “from the beginning were eyewitnesses and ministers of the Word.” Therefore he collates his material and, inspired by the Spirit of God, writes for his “most excellent Theophilus.” Something of the same conviction and urge will arise in those who have been connected with powerful and far-reaching revival movements within the Church, when they realise the time has arrived that calls for a record of “those things” that have become the heritage of multitudes. The generation who participated in the rise of what has come to be called the Pentecostal Movement is swiftly passing away. We owe it to our children to place in their hands as true a record as may be of the beginning of the Movement with which their parents, either natural or spiritual, have been identified, and with whose progress many of them are still deeply concerned. Nevertheless, the fact that a “history,” however brief, is desired, and even possible, gives reason for some heart-searching. On the one hand the fact of survival, world-wide expansion and establishment in the teeth of great opposition, until there is now something to write history about, cannot but be gratifying to those who have borne the brunt of the battle. Whatever explanation is offered for the facts, this is now proved to be more than a mere “flash-in-the-pan,” and it merits consideration by the thoughtful. On the other hand, it is with something of a pang that those who shared in the first flush of a new-born revival movement hear any suggestion to write its “history.” To them it sounds ominous. The morning is passed. Whence is the Movement now trending? The pioneers of “Pentecost” visualised a revival that was to touch and inspire every section of the Christian Church; for they belonged to so many different sections. Above all things, their hearts glowed with the expectation and conviction that this was destined to be the last revival before the coming of the Lord, and that, for them, all earthly history would soon be consummated by the “Rapture.” That Hope remains: but the passing decades, the inevitable development produced by the formation of distinctive Pentecostal Assemblies, the resultant rise of organisation, and finally of recognised denominationalism, has now produced a situation and an outlook vastly different from that which pertained at the beginning. The clock cannot be put back. But Vision can still inspire and direct. The significance of the Movement should be interpreted. This, however, demands an examination of the facts from the staff. The Springs of the Movement The Pentecostal Movement had its rise as a recognised entity during the early years of the twentieth century; and to understand its origins we must recall the general situation in the more spiritual sections of the Church about that time. This is the more important because of one highly significant feature of the Movement that distinguishes it in a striking way from most of those that have gone before. The Pentecostal Movement does not owe its origin to any outstanding personality or religious leader, but was a spontaneous revival appearing almost simultaneously in various parts of the world. We instinctively connect the Reformation with Luther, the Quakers with George Fox, Methodism with Wesley, the Plymouth Brethren with Darby and Groves, the Salvation