Oren Munger: One of God’s Firebrands


This Week in AG History–September 15, 1945
By Darrin Rodgers

Also published in AG-News, Mon, 15 Sep 2014 – 4:27 PM CST

Oren Munger, an Assemblies of God missionary, died in Nicaragua at the young age of 25. The September 15, 1945, issue of the “Pentecostal Evangel” alerted readers of his passing, which his colleague Harold McKinney, Jr. called a “great personal shock.”

Oren and his wife, Florence, graduated from Central Bible Institute in 1941 and had been in Nicaragua for three years. They had committed themselves fully to spreading the gospel. Oren was known for his powerful prayers and his musical abilities. He taught at the Bible school in Leon, Nicaragua, and often spent both days and nights interceding for revival.

Oren’s name, appropriately enough, was the imperative form of the Spanish verb meaning “to pray.” When he rode on muleback into rural areas in Nicaragua, people would ask, “What is your name?” He would respond, “Oren.” Because “oren” was a command in Spanish to pray, the inquirers would go away and start praying. After a while, they would come back and ask his name again, only to receive the same answer.

Oren lived up to his name. He regularly prayed until he was exhausted. His body weakened due to his strenuous ministry schedule and lack of sleep.

While ministering in a remote location in March 1945, Oren was stricken with typhoid. He died five months later, but not before he made a significant impact on the Assemblies of God in Nicaragua.

Oren’s passion for missions overflowed onto the pages of the letters he sent from Nicaragua. In one of his letters he wrote the following:

“The challenge of untouched regions is indeed great. God grant us in reality the purpose and power that motivated the apostle Paul. It is not in the great numbers of missionaries that the evangelism of the world lies, but in the intense glow with which the firebrands burn.”

Oren Munger was one of God’s firebrands.

Read the tributes to Oren Munger on page 11 of the September 15, 1945, issue of the “Pentecostal Evangel.”

Also featured in this issue:

* “Our Pastors in Uniform: Assemblies of God Chaplains,” by Harry A. Jaeger

* “Things Which Make Revivals Possible,” by Arthur H. Graves

* “Touching Our Lord Jesus,” by W. W. Simpson

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center. For current editions of the Evangel, click here.

Do you have Pentecostal historical materials that should be preserved? Please consider depositing these materials at the Flower Pentecostal Heritage Center (FPHC). The FPHC, located in the Assemblies of God national offices, is the largest Pentecostal archive in the world. We would like to preserve and make your treasures accessible to those who write the history books.

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: Archives@ag.org

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Patten University Archives Deposited at Flower Pentecostal Heritage Center


Patten University, founded as Oakland Bible Institute in 1944 by noted female evangelist Dr. Bebe H. Patten (1913-2004), has long been an important part of the landscape of Oakland, California. Patten started in the ministry as a girl evangelist, graduated from L.I.F.E. Bible College in 1933, and was ordained by the International Church of the Foursquare Gospel in 1934. She was later ordained by a Wesleyan Holiness denomination and subsequently by another Pentecostal denomination. A successful revival crusade in Oakland in 1944 resulted in the formation of the Oakland Bible Institute, Patten Academy of Christian Education, and Christian Cathedral. She also formed Christian Evangelical Churches of America (CECA), which ordained graduates of the university and is a member denomination of the National Association of Evangelicals.

After severe financial difficulties led Patten University to be acquired by UniversityNow, a for-profit educational company in 2013, the school’s Christian mission was changed to a secular one. Following the acquisition, the University’s archives were placed at the Flower Pentecostal Heritage Center in Springfield, Missouri. In recent years the archives have been developed by long-time Patten educator and administrator Dr. Abraham Ruelas. He is also author of No Room for Doubt: The Life and Ministry of Bebe Patten (Seymour Press, 2012).

The Patten collection includes college yearbooks, catalogs, and periodicals; extensive correspondence relating to Patten and her husband, Carl Thomas Patten; photograph albums and scrapbooks; and other publications and materials. Bebe Patten was a larger-than-life personality, and the bulk of the collection relates to her and her family.

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German Pentecostal Leader Martin Gensichen and His Theology of Humility

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This Week in AG History–September 8, 1928
By Darrin Rodgers

Also published in AG-News, Mon, 08 Sep 2014 – 4:31 PM CST

Martin Gensichen (1879-1965) came from a long line of German Lutheran ministers. For three centuries, men in his family served Lutheran pulpits in Germany. After Martin accepted Christ in 1900 and sensed a call to the ministry, it was quite natural that he would serve in his ancestral church.

After graduation from seminary, Martin became pastor of a small Lutheran congregation in Germany. Martin was excited to be able to share what he called “simple faith.” Martin preached about sin, repentance, and being born again.

But things did not go well for the earnest young preacher. Martin’s parishioners became angry and stopped attending services after he preached about sin. He preached to empty benches week after week. He felt humiliated.

Martin was not a typical German Lutheran preacher. He had been influenced by the Holiness movement and had experienced a profound work of the Holy Spirit in his life in 1905. His father and grandfather also each had a personal encounter with God and identified with revival movements in their earlier generations. By 1908, Martin had cast his lot with the Pentecostal church, which he deemed to be the revival movement of his generation.

Martin shared his testimony in an article published in the September 8, 1928, issue of the Pentecostal Evangel.

In the article, Martin emphasized the importance of humility in the life of faith. He viewed his earlier humiliation in the Lutheran church, when the members left because he preached against sin, as a spiritual blessing.

God “wanted to break my heart,” Martin wrote. “No one can soar into the heights of faith unless they have first had a broken and a contrite heart. Humility is the soil in which faith can grow.”

When Martin joined the Pentecostal church, he realized that it would cost him dearly in his social circles. He recounted that in the early twentieth century Pentecostals were “much despised,” even by many evangelicals in Germany. Instead of resenting the fact that his faith marginalized him from broader society, he embraced his low social position. He wrote, “We must learn to rejoice when we suffer or are despised.”

Humility, Martin believed, is not just necessary for individuals. It is necessary for nations, too. Before the outbreak of the First World War in 1914, Germany was flexing its military and economic might around the world. German leaders oversaw colonies and envisioned themselves as rivaling the British Empire. Martin was troubled by Germany’s imperial ambitions. Martin’s primary interest was in building God’s kingdom, rather than the German Empire. Furthermore, he believed that revival would not come to Germany unless it had been humbled.

Martin’s theology of humility caused him to reject movements that placed excessive pride in one’s own nation. He wrote, “God set me free from nationalism. I am neither German, nor American, nor English — I belong to heaven.”

Martin also applied this theology of humility to education. He identified himself as a “German theologian,” noting that he had studied for 20 years to master Greek and Hebrew. While affirming the value of education, he also noted that “Our intellect is much too small to comprehend the vastness of His love.”

The young Lutheran pastor who experienced humiliation because he wanted to preach “simple faith” became a prominent Pentecostal leader in Germany. His testimony continues to remind new generations that faith and humility go hand in hand.

Read the article by Martin Gensichen, “Honoring God by Simple Faith,” on pages 1, 8 and 9 of the September 8, 1928, issue of the Pentecostal Evangel.

Also featured in this issue:

* “God’s Conditional Covenant to Heal His People,” by John Roach Straton

* “Standing for the Pentecostal Testimony,” by Jacob Miller

* “Report of Assemblies in Russia,” by Ivan Voronaev

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center. For current editions of the Evangel, click here.

Do you have Pentecostal historical materials that should be preserved? Please consider depositing these materials at the Flower Pentecostal Heritage Center (FPHC). The FPHC, located in the Assemblies of God national offices, is the largest Pentecostal archive in the world. We would like to preserve and make your treasures accessible to those who write the history books.

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: Archives@ag.org

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AG Superintendent to be Keynote Speaker at COGIC Symposium Honoring Bishop Mason’s 150th Birthday

Charles H. Mason (1864-1961), founding bishop of the Church of God in Christ.

Charles H. Mason (1864-1961), founding bishop of the Church of God in Christ.

Dr. George O. Wood, General Superintendent of the Assemblies of God USA, is slated to be keynote speaker at a symposium honoring Church of God in Christ founder Bishop Charles H. Mason on his 150th birthday.

In an official press release, Presiding Bishop Charles E. Blake is quoted as stating, “The Church of God in Christ is honored and elated to have Dr. George Wood as the keynote speaker during the C.H. Mason Heritage Symposium & Celebration. The Church of God in Christ and the Assemblies of God have a long history together that dates back to the late 1800s. I am personally looking forward to this time of sharing and fellowship.”

Dr. Wood will speak at the C.H. Mason Heritage Symposium & Celebration on Monday, September 8, 2014, 7 p.m., to be held at Mason Temple in Memphis, Tennessee. The event will be held September 8-10, 2014. The public is invited to attend.

The invitation to Dr. Wood to speak comes on the heels of another important milestone in the history of the relationship between the Assemblies of God and Church of God in Christ. Executive leaders from both denominations came together for two days of meetings in November 2013, during which they forged personal relationships, prayed, and discussed how the two churches might cooperate. Bishop Blake spoke at the Assemblies of God National Office chapel service on November 26, 2013.

AG General Superintendent George O. Wood and COGIC Presiding Bishop Charles E. Blake, November 26, 2013, at the Assemblies of God National Office chapel.

AG General Superintendent George O. Wood and COGIC Presiding Bishop Charles E. Blake, November 26, 2013, at the Assemblies of God National Office chapel.

The November 2013 meeting was preceded by a symposium in honor of the 100th birthday of former Presiding Bishop J. O. Patterson, Sr. The symposium, held in Springfield, Missouri, drew 1,000 people to events over September 17-18, 2012. The highlight of the symposium was the dedication of the Bishop J. O. Patterson Collection, consisting of the former presiding bishop’s personal papers, which his widow, Mother Mary P. Patterson, deposited at the Flower Pentecostal Heritage Center, which is located in the Assemblies of God National Office.

According to the Mason symposium press release, the Church of God in Christ has nearly 6.5 million adherents in 63 countries. While the number of adherents in the U.S. is not provided, it is widely believed to be the largest Pentecostal denomination in the nation. The Church of God in Christ is historically black, although from its earliest years it has included ministers and members of other races. The Assemblies of God USA is a multi-ethnic fellowship of over 3.1 million adherents, 41 percent of whom are non-white. In 2013, 9.6 percent of Assemblies of God USA adherents were black. The Assemblies of God USA is a constituent member of the World Assemblies of God Fellowship, which claims over 67 million adherents.

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L. M. Anglin and Assemblies of God Indigenous Missions in China

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This Week in AG History–September 2, 1922
By Darrin Rodgers

Also published in AG-News, Wed, 03 Sep 2014 – 4:01 PM CST

Christianization does not equal Westernization. The success of Pentecostals in world missions has been due, in large part, to their reliance on spiritual transformation, rather than on Western cultural education, in spreading the gospel of Jesus Christ.

The Assemblies of God committed itself in 1921 to a missions strategy of establishing self-governing, self-supporting and self-sustaining churches in missions lands. Alice E. Luce, a Spirit-baptized Anglican missionary to India who transferred to the Assemblies of God in 1915, influenced the Assemblies of God to adopt this indigenous church principle long before it was embraced by most mainline Protestant groups. The policy was not uniformly implemented, and some Assemblies of God missionaries continued to follow the paternalistic practices of other Western churches during the early decades of the twentieth century.

L. M. and Eva Anglin, early Assemblies of God missionaries to China, were quick to grasp the importance of establishing indigenous churches. In 1916, they established the Home of Onesiphorus — an outreach in the city of Taian for orphans who had been abandoned by their families.

L. M. Anglin described the work carried on by the Home of Onesiphorus in the September 2, 1922, issue of the “Pentecostal Evangel.” One of the first things the Anglins did was to open a school for poor boys and girls, many of whom were beggars. The school provided both academic and technical training. Children were taught reading, writing and arithmetic, as well as trades such as weaving and making furniture. Anglin’s goal was not “to create an American out of [the Chinese man],” but “to take in the outcast, clothe him, house him and feed him in Chinese fashion.”

Read the entire article by L. M. Anglin, ” The Home of Onesiphorus,” on pages 12 and 13 of the September 2, 1922, issue of the Pentecostal Evangel.

Also featured in this issue:

* “How Can We Know that We Have Received the Baptism?” by Bert Williams

* “The Basis for our Distinctive Testimony,” by D. W. Kerr

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center. For current editions of the Evangel, click here.

Do you have Pentecostal historical materials that should be preserved? Please consider depositing these materials at the Flower Pentecostal Heritage Center (FPHC). The FPHC, located in the Assemblies of God national offices, is the largest Pentecostal archive in the world. We would like to preserve and make your treasures accessible to those who write the history books.

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: Archives@ag.org

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Black Pentecostal Church in Harlem Started in 1917 by Single German Woman

Bethel Gospel Assembly, purchased the former James Fennimore Cooper Junior High School in Harlem in 1982.

Bethel Gospel Assembly purchased the former James Fennimore Cooper Junior High School in Harlem in 1982.

This Week in AG History–August 26, 1933
By Darrin Rodgers

Also published in AG-News, Mon, 25 Aug 2014 – 4:15 PM CST

Lillian Kraeger (1884-1964), a young single German woman, demonstrated incredible courage and character when confronted with racism within her church in downtown New York City. Two young African-American girls, Mae Allison and another whose name is now lost to history, had accepted Christ in 1915 and applied for membership in Lillian’s church. They were rejected on account of their skin color.

This broke Lillian’s heart. She did not want the young girls to fall away from the Lord. In January 1916, Lillian began traveling to Harlem, where the girls lived, and held “cottage meetings.” These home Bible studies blossomed and grew into a small congregation.

Lillian’s commitment to her African-American congregation came at great personal cost. Her own family rejected her, as they did not approve of her crossing the racial barrier. Lillian had been engaged to a young man, but he called off the engagement because of her leadership of the mission. Lillian’s love for African-Americans caused her to be forsaken by her own people.

Lillian was an unlikely missionary to African-Americans in Harlem. She did not have ministerial credentials, she was a single female in her early thirties, and she had accepted Christ just nine years earlier. In addition, her German heritage may have put her under suspicion because the United States was at war with Germany. The United States government carefully watched (and sometimes imprisoned) other white ministers who ministered among African-Americans during the First World War, suspecting them of crossing the racial lines in an effort to create an alliance with Germany or the Bolsheviks in Russia.

In the Spring of 1917, a Pentecostal evangelist remembered as “Brother Jamison” shared the Pentecostal message with this small group of believers. Kraeger and several others in the congregation were baptized in the Holy Spirit. In November 1917, the congregation organized as Bethel Mission.

Lillian felt a call to serve as a missionary to Africa. The Assemblies of God confirmed this calling and issued her credentials as a missionary in 1918. Lillian did not go to Africa, however, and remained as pastor of Bethel Mission. Her heart for missions became part of the DNA of the congregation. In 1924, Lillian established Bethel Missionary Home, a ministry that provided room and board for missionaries who had returned from overseas.

In 1924 or 1925, James Barzey, one of the members of the church, was chosen to be succeed Lillian as pastor. Lillian retained her title as “Founder” of the church and put her energies into the development of the missionary home. The name of the home was changed in 1930 to Mizpah Missionary Home.

The August 26, 1933, issue of the Pentecostal Evangel published a report by Lillian about the Mizpah Missionary Home. She wrote, “When God spoke and showed us He wanted a missionary home in New York City, it seemed like a great impossibility in the light of the recent stock crash in Wall Street.” However, Lillian recounted that God faithfully provided: “He reminded us that He still had riches in glory which were inexhaustible and that when he speaks the word all that we have to do is to be obedient and He will bring to pass what He has said. And so we stepped into the Jordan and it has been rolling back ever since.”

Several years later Lillian married Assemblies of God missionary Alfred Blakeney, whose first wife had died.

What happened to the small congregation founded by Lillian Kraeger? Bethel Mission, now known as Bethel Gospel Assembly, is led by Bishop Carlton Brown and ministers to over 1,500 people each week in Harlem. Bethel Gospel Assembly is one of the most prominent congregations in the United Pentecostal Council of the Assemblies of God (UPCAG). The UPCAG, a historic black Pentecostal fellowship organized in 1919, united with the Assemblies of God as a cooperative fellowship in February 2014. In a fitting turn of events, Bethel Gospel Assembly is honoring its roots and developing a deeper relationship with the Assemblies of God.

It would have been easy for Lillian Kraeger to listen to her family and her fiancée and to forget about the two little African-American girls who had accepted Christ. But the courageous young German woman, despite great cost, followed God’s call. Almost 100 years later, Bethel Gospel Assembly has emerged to become a powerful voice within the African-American community in Harlem.

Read Lillian Kraeger’s report published on page 8 in the August 26, 1933, issue of the Pentecostal Evangel.

Also featured in this issue:

* “Paul’s Ideal for a Gospel Assembly,” by P. C. Nelson

* “Discouragement of Elijah,” by Ernest S. Williams

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center. For current editions of the Evangel, click here.

Do you have Pentecostal historical materials that should be preserved? Please consider depositing these materials at the Flower Pentecostal Heritage Center (FPHC). The FPHC, located in the Assemblies of God national offices, is the largest Pentecostal archive in the world. We would like to preserve and make your treasures accessible to those who write the history books.

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: Archives@ag.org

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Persecution of Pentecostals in Iran 100 Years Ago


This Week in AG History–August 19, 1916
By Darrin Rodgers

Also published in AG-News, Mon, 18 Aug 2014 – 8:49 PM CST.

Andrew D. Urshan (1884-1967), the son of a Presbyterian pastor in Persia (now Iran), immigrated to the United States in 1901. He was baptized in the Holy Spirit in 1908 in Chicago, where he started a Persian Pentecostal mission. He returned to his homeland in 1914 as an Assemblies of God missionary and, amidst much persecution, helped to establish an enduring Pentecostal church.

Urshan shared his testimony in a series of three articles published in 1916 in the Pentecostal Evangel. Persia was a melting pot of numerous people groups, including Arabs, Jews, and Armenians. But Urshan felt a call to minister to his own people, the Assyrians. The Assyrians, who mostly belonged to various Christian churches, had a long history of suffering as a persecuted religious and ethnic minority.

Interestingly, most of the persecution experienced by Urshan and other Pentecostals came from other Christians. Urshan recounted that Muslim leaders treated him with respect, because the Pentecostals and the Muslims shared similar moral values. When Urshan was placed in jail for preaching the gospel, Muslim leaders stated, “He says people shouldn’t get drunk, and that is why they have imprisoned him.”

Pentecostal revival spread in the Assyrian community. Urshan related the stories of the birth of Pentecostal churches in five towns. In each new church, miracles and changed lives were accompanied by suffering. In the town of Urmia, a mob of Eastern Orthodox Christians attacked a group of Pentecostal girls who were headed to church. The mob shot their rifles at the young converts, hitting three and killing one of the girls. The grief and violence did not deter the Pentecostals from meeting. Ultimately, about fifty people accepted Christ and were baptized in the Holy Spirit in Urmia. Similar stories happened in each town touched by Pentecostal revival.

Urshan pleaded for readers in America to learn from the deep spirituality of Persian believers. He wrote, “I have seen young girls like some of you interceding and agonizing for the salvation of souls in the whole world.” These young Persians, he explained, “walked carefully, with their eyes and hearts filled with God, singing praises unto Jesus, and pleading tearfully with souls, before their persecutors.”

When Urshan returned to America, he was troubled by the lack of consecration he found in churches. Many Christians he met seemed to live “careless” lives and seemed most interested in “fashions of dress” and “the pleasures of this world.” Urshan wrote that he “suffered in the spirit” for American Christians. People who are “in danger of death,” he surmised, may actually be better off spiritually. Americans, he believed, should seek to cultivate spiritual depth by learning from the suffering church.

Read the series of three articles by Andrew D. Urshan, “Pentecost in Persia,” in the following issues of the Pentecostal Evangel:

Click here for the August 19, 1916, issue.

Click here for the August 26, 1916, issue.

Click here for the September 2, 1916, issue.

Also featured in the August 19, 1916, issue:

* “The Unity of the Spirit,” by W. Jethro Walthall

* “Daily Portion from the King’s Bounty,” by Alice Reynolds Flower

And many more!

Click here to read the August 19, 1916, issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center. For current editions of the Evangel, click here.

Do you have Pentecostal historical materials that should be preserved? Please consider depositing these materials at the Flower Pentecostal Heritage Center (FPHC). The FPHC, located in the Assemblies of God national offices, is the largest Pentecostal archive in the world. We would like to preserve and make your treasures accessible to those who write the history books.

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: Archives@ag.org

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