Category Archives: Missions

Anna Ziese: The Legendary Assemblies of God Missionary to China

zieseThis Week in AG History —January 12, 1935

By Darrin J. Rodgers
Originally published on PE-News, 12 January 2017

Anna Ziese (1895-1969), the legendary Assemblies of God missionary, began her life in Germany and lost her life during the height of the Cultural Revolution in China. Between these two events, she showed tremendous courage and creativity as she lived and ministered on three continents.

Anna was born in eastern Germany, where she graduated from public school. She accepted Christ at age 16. Her mother and father died within a year of each other and, by age 17, Anna was an orphan. Anna was forced to grow up quickly. She and two of her sisters immigrated to the United States, hoping for a better life.

In America, Anna worked as a nanny and became engaged to marry a dentist. Her future seemed bright and comfortable. But God had other plans for Anna. She felt called to China as a missionary. Her fiancé did not share her call, so they broke up. Anna attended Elim Bible Training Institute (Rochester, New York) from 1916 to 1918 to prepare for her future overseas.

Anna’s two sisters also received calls into the ministry. One sister married E. C. Steinberg, a Pentecostal missionary to Taiyuan, China. The other sister married Frederick Drake, an Assemblies of God minister. When Anna finally received missionary appointment with the Assemblies of God in 1920, she sailed to China and joined her sister and brother-in-law.

When Anna arrived in China, the nation was in the midst of social turmoil. Imperial dynasties had ruled China for thousands of years, but the final dynasty had been overthrown in 1912. By 1920, two warring factions, the Communists and the Nationalists, were fighting for control of the nation. The ongoing war left the countryside in shambles, and many missionaries seized the opportunity to help those in distress.

Anna worked to alleviate the suffering caused by war and famine. She wrote numerous letters, published in the Pentecostal Evangel, describing the horrors of daily life endured by many Chinese. She sought funds to provide food for the hungry, and she ventured into the war camps to minister to the prisoners. In an article published in the Jan. 12, 1935, issue of the Pentecostal Evangel, she reported that 86 prisoners followed Christ in water baptism.

Anna did not try to maintain Western standards of living while ministering to the impoverished. Instead, she adapted to Chinese ways of life. When the Communists shelled and took the city of Taiyuan in 1949, she stayed and did not flee with the other Westerners. Anna was the only American Assemblies of God missionary who stayed in mainland China after the Communists gained control. All others returned to the West or transferred to other nations.

While China closed its doors to Western missionaries, Anna was able to remain because she never became an American citizen. She was born in eastern Germany, so following World War II she received a passport from the new communist government in the German Democratic Republic (East Germany).

Anna lived in China during the Cultural Revolution of the 1960s, when possibly a million or more people were killed because of supposed ties to the West or to the former Chinese ruling class. The last two decades of her life are shrouded in mystery, as she lived behind what became known as the “Bamboo Curtain.” One surviving report about Anna, from the “block-watcher” where Anna lived, spoke highly of Anna’s noble character and frugality. Anna lived in a one-room adobe structure that was common in China and received a $3 monthly stipend (the average wage of that time) from the Chinese communist government. During her two decades in communist China, Anna continued to share the gospel and train converts and ministers. When Anna died in the summer of 1969, her remains were placed in a local crematorium, as is common in China.

Anna Ziese gave up a life that promised comfort in America to follow God’s call in China. She did so as a single woman in an era that generally required women to be subservient to men. She adapted to the Chinese lifestyle and loved their culture. She consecrated her life completely to minister to the Chinese people and was even accepted by and supported by the communist government. In an era when heightened political tensions made it almost impossible for Western missionaries to minister in China, Anna Ziese’s love for the Chinese people and her humble ways made her calling possible.

Read the report by Anna Ziese, “Eighty-Six Prisoners Baptized,” on page 10 of the Jan. 12, 1935, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Marks of a Christian,” by J. Narver Gortner

• “Strength for the Journey,” by Zelma Argue

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center.

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
Website: www.iFPHC.org

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45 Years Ago: Thurman Faison Challenges White Pentecostals to Preach Against Racism and to Link Arms with Blacks in Ministry

faison2This Week in AG History — January 9, 1972

By Ruthie Edgerly Oberg
Originally published on PE-News, 5 January 2017

Riots and civil unrest marked American cities during the late 1960s and early 1970s.  When African American Assemblies of God minister Thurman Faison addressed the 1971 meeting of the Pentecostal Fellowship of North America, he spoke to the social turbulence that was on everyone’s mind.

Faison’s message addressed the question, “How are we going to reach the blacks of our inner cities?” The editors of the Pentecostal Evangel felt the question needed the attention of their readers and reprinted his entire address in the Jan. 9, 1972, issue.

Having pastored in both Harlem and Chicago, Faison was well aware of the concerns facing the African American population of the inner cities. “The urban scene is a constant focus of the news media. What would reporting be without the demonstrations, riots, class struggles, and corruptions of the big cities!” He stressed that the Pentecostal church could not afford to neglect urban evangelism; the major cities of America influence the course of the nation.

While the Pentecostal movement had long been known for their strict stance on “sins of the flesh,” many Pentecostals remained relatively quiet with regard to the sins of pride and prejudice. Faison made the point to his largely white audience that “all unrighteousness is sin — be it prejudice or adultery — and that the righteous Lord loves righteousness.”

At that time, the Assemblies of God had engaged in little intentional outreach to the black community in comparison to its missions efforts with other ethnic populations. In a 1970 interview, General Superintendent Thomas Zimmerman estimated that the Assemblies of God had “at least” 25 black ministers and only a handful of churches in predominately black neighborhoods (Pentecostal Evangel, April 26, 1970).

Faison called Pentecostals to rediscover and maintain their God-given identity and calling to preach the plain gospel of Christ.  He noted, “The world demands what they call ‘contemporary relevance.’” He defined  “contemporary” to mean “to happen along with,” and “relevance” to mean “to have a definite relationship or bearing upon the matters at hand.” He concluded that “the gospel-preaching church meets this standard of contemporary relevance.”

According to Faison, Christians must address pressing social issues: “God’s purposes have always … had a definite bearing upon the matters at hand.”

Faison knew the powerful impact of the Church in an inner-city community.  In 1969, he moved from Harlem to Chicago and worked closely with Illinois District Superintendent E. M. Clark to develop an Assemblies of God outreach to African Americans. The mostly white churches of the Illinois District helped Faison to purchase church property and a parsonage in Chicago’s South Side, along with radio time to promote the new church.  This partnership of blacks and whites proved to be a powerful ministry strategy. Southside Tabernacle, under the leadership of Pastor Titus Lee, continues to be a strong representation of the kingdom of God in Chicago.

In 1971, Faison stated that “the issues of yesterday are not the same today, nor will they be the same tomorrow.” Yet the headlines from 2016 reflected the same themes that he referenced in his time: demonstrations, riots, class struggles, and corruption in the big cities. Forty-five years have passed, but many of the same social ills remain.

Why should Pentecostals boldly proclaim Christ in small towns and inner cities, and to people of every race, class, and persuasion? Faison realized that social problems, ultimately, can only be solved with the gospel. He wrote: “The biggest issues will always be constant — the problem of sin in the human heart, the alienation of men from God, and the expressions of unrighteousness in word, thought, and deed.”

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Assemblies of God leaders meet with General Superintendent Thomas F. Zimmerman to discuss ways of reaching African Americans, December 1969. Thurman Faison is seated on the far right.

Read Faison’s entire address, “What Are We Going to Do About Our Cities?” on pages 8-9 of the Jan. 9, 1972, issue of the Pentecostal Evangel.

Also featured in this issue:

• “He Preached Through His Hands,” by Betty Haney

• “A Call to Sleeping Jonahs,” by Charles W. H. Scott

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center.

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
Website: www.iFPHC.org

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Pentecostalism in Puerto Rico Marks a Century: A Movement Birthed by Refugees Now Includes 25 Percent of Island Residents

puerto-rico

Iglesia Asamblea Pentecostal (Bayamon, Puerto Rico), 1969

This Week in AG History — December 16, 1916

By Darrin J. Rodgers
Originally published on PE-News, 15 December 2016

Puerto Rico is home to a vibrant, growing, and indigenous Pentecostal movement, consisting of an estimated 25 percent of the island’s population. Pentecostalism first came to Puerto Rico in 1916 via Hawaii, where a number of Puerto Rican families had migrated in search of employment on sugar plantations. After many Puerto Ricans living in Hawaii surrendered their lives to God during a Pentecostal revival in the early 1910s, several of them — including Salomon Feliciano, Juan Lugo, and Francisco and Panchito Ortiz — felt called to bring the Pentecostal message to their homeland.

The four Puerto Rican missionaries became credentialed with the Assemblies of God and helped spark a spiritual hurricane that reshaped the religious contours of the island. Feliciano and Lugo arrived in Puerto Rico in the fall of 1916, followed shortly afterward by the father-and-son team of Francisco and Panchito Ortiz. Lugo initially ministered in the barrio of Santurce, located in the capital city of San Juan. After a month, he moved his ministry focus to Ponce, a large city in the southern part of Puerto Rico.

The Pentecostal Evangel published numerous letters by the four missionaries. One letter by Feliciano and Lugo, published in the Dec. 16, 1916, issue, recounted both successes and challenges. They reported 43 converts and many others who felt the conviction of the Holy Spirit. Mainline Protestant ministers viewed the newcomers as a threat and tried to discourage them from starting a new church. Hostile government officials also interfered with the Pentecostals’ missions efforts. But the Pentecostal prayer meetings soon outgrew the home where they were held, and believers overcame public cynicism and hostility and organized the first Pentecostal church in Puerto Rico. Within several years, Pentecostal churches began popping up all over the island.

The Pentecostal movement in Puerto Rico, now 100 years old, was birthed by refugees who left their island homeland and who migrated across the world in search of a better life. In Hawaii, they experienced a spiritual awakening, which changed the trajectory of their lives and propelled them to return to Puerto Rico as missionaries. While they faced opposition to the gospel, the missionaries did not shrink back. Indeed, Feliciano and Lugo concluded their letter by expressing confidence in God’s provisions in the face of trials: “When the world is against us, Jesus is with us.”

Read the article by Salomon Feliciano and Juan Lugo, “Salvation Coming to Many in Porto Rico,” on page 12 of the Dec. 16, 1916, issue of the Pentecostal Evangel.

Also featured in this issue:

* “I Fell in Love with the Nazarene,” by Sarah Haggard Payne

* “The Bible,” 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.

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
Website: www.iFPHC.org

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Indian Revival Church: Bridging Tribal Divides in Los Angeles for Sixty Years

indian-revival-center

Indian Revival Center, Bell Gardens, California, 1962.

This Week in AG History — December 1, 1957

By Darrin J. Rodgers
Originally published on PE-News, 1 December 2016

During the past century, countless Native Americans have been moving from reservations and rural areas to the urban centers of America. One of the top destinations has been Los Angeles, where over 250,000 people of Native American descent now live.

In 1956, Assemblies of God evangelist Arthur Stoneking recognized this demographic shift and pioneered Indian Revival Center (now Indian Revival Church), a congregation for Native Americans in Bell Gardens, which is located in Los Angeles County. Stoneking, a member of the Winnebago tribe, had remarkable success in bringing together people from various tribes. Started as a home bible study, the congregation soon became the largest Native American congregation in Los Angeles.

By 1964, several hundred Native Americans originating from over 30 tribes had joined Indian Revival Center. This diversity could have pulled the congregation apart. However, Stoneking emphasized similarities within various Indian cultures, creating a vibrant community for people who had been removed from their familial or tribal networks. Importantly, he also taught that earthly allegiances should pale in comparison to one’s heavenly citizenship, and that the bonds between Christians should be greater than tribal differences.

One of Indian Revival Center’s most successful ministries was its choir, which traveled across America. Choir members sang and testified in a variety of Native American languages and recorded a popular LP record. Stoneking also started a radio program that featured church members preaching in Native American languages, along with translation of the sermons into English.

Stoneking wrote an article about his fledgling flock in the Dec. 1, 1957, issue of the Pentecostal Evangel. He noted that salvation “wrought many miracles” in the lives of his church members, including the restoration of broken families and freedom from addictions to alcohol and drugs. One of the miracles, he noted, was “happy fellowship” among members of different tribes who would not ordinarily mix. Sixty years later, Indian Revival Church continues to build bridges across the ethnic divides, providing a welcoming home to people from Native American and numerous other ethnic backgrounds.

irving-terry-rodger-cree

Rev. Irving Terry (left), a convert of Arthur Stoneking, is a member of the Elders Council of the Native American Fellowship of the Assemblies of God. He is pictured here with Rev. Rodger Cree, 2008.

Read Arthur Stoneking’s article, “Indians in Los Angeles,” on pages 12-13 of the Dec. 1, 1957, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Holy Quest,” by Leonard Palmer

• “Even So I Send You,” by Paul E. Lowenberg

• “We Are His Workmanship,” by David McKee

And many more!

Click here to read this issue now.

Pentecostal Evangel archived edition courtesy of Flower Pentecostal Heritage Center.

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
Website: www.iFPHC.org

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Learning Gratitude on the Frozen Tundra: Paul and Marguerite Bills, Assemblies of God Missionaries to Alaska

billsThis Week in AG History — November 24, 1968

By Glenn W. Gohr
Originally published on PE-News, 23 November 2016

Paul E. Bills (1921-1977) and his wife, Marguerite, learned true gratitude while serving as Assemblies of God missionaries in the harsh conditions of remote Alaska. In a 1968 Pentecostal Evangel article, Paul showed how the challenges of life on the frozen tundra taught them to be thankful.

In faith, Paul and Marguerite drove from New Jersey to North Pole, Alaska, in the fall of 1955, thinking they were under missionary appointment with the Assemblies of God. When they arrived, however, they were surprised to discover that their paperwork had not been received. Eventually things were straightened out, and they were granted appointment.  For the next 20 years Paul and Marguerite devoted their lives to evangelizing Eskimos in spite of difficult and primitive conditions.

Paul Bills made the bold statement: “It took the Alaskan mission field to create within us a thankful heart.” While pastoring a church in North Pole, Paul and Marguerite adopted two infant Alaskan Native girls named Marcis and Roxanne. Later the family added a son Paul.

One of their first mission stations was in the village of Beaver, located on the Yukon River just south of the Arctic Circle. They lived in a little two-room dirt-roof cabin.  One of the first questions Paul asked was “Where do we get our water?” He was told that the Yukon River had lots of water.  However, it was under several feet of ice, plus there was a very steep bank at the edge of the river. Bills declared, “You have no idea how we struggled and slipped and prayed as we filled our water barrel. Never had water seemed so precious.”

From North Pole and Beaver, Paul and Marguerite and their daughters went to Barrow and ministered for several years. There they found the water situation even worse. The source was a lake located five miles out on the tundra. Most of the year the water was in the form of ice. Sometimes they were able to buy ice from those who had dog teams. The price was not unreasonable, at about 10 to 20 cents a gallon, as it wasn’t easy work to chop the ice and then deliver it. But that was not all. Once received, the ice had to be scraped before being put into a tank next to the furnace. This procedure itself took several hours. Every ounce of water was precious, and none of it was wasted. The same water was often used for several needs—washing dishes, taking baths, washing clothes, scrubbing floors, etc.

Have you ever thanked God for a thermostat?  You might if you lived in Alaska.  Paul Bills’ first winter there was a rough one. For a six-week period the temperature never rose above 40 below zero. It stayed mostly 50 to 60 below and got very close to 70 below. In those conditions, hitching up a dog team and going out looking for wood is quite a chore which often could involve frozen toes, fingers, and faces. “Every piece of wood put into the Alaskan stove is like a gift from God,” said Bills.

How often do you thank God for the sun? When living in Alaska, one tends to appreciate the sun very much. Bills remembered coming to the Barrow station, and each day the sun would be lower and lower in the sky. He shared: “On November 18 we watched it sink beneath the horizon and there was a sense of sadness. It was almost like losing a friend, for we knew we would not see it again for over two months. You really don’t miss something until you lose it.” This is especially true with respect to the sun. Bills shared, “January 23rd is always an exciting day in Barrow. Everyone talks about it.” On that day each year, the sun appears again in the sky, and everyone is happy for daylight again.

Have you ever lived in a desert or treeless area for an extended period of time? In 1965, Paul Bills and family moved to Nome, Alaska, among a group of people who in all their lives had never seen a tree except maybe in a picture. In the fall of 1968, at a time when many people in the rest of the U.S. were enjoying the changing colors of the fall trees and looking forward to a Thanksgiving feast, Paul shared: “In our present station in Nome we are in a treeless area and when we are able to get out to the tree area we cannot help but notice the majesty of trees.”

Recounting all the things he was thankful for, he asked, “Are you really grateful for the food you eat? When you offer thanks is it a mere ritual? A Christian duty? Do you consider the variety of items before you? How about those fresh fruits and vegetables?” His response was, “If you live in a remote Alaskan village you would forget that some of these items exist. Then sometimes you would dream about corn on the cob, watermelon, peaches, oranges, and dozens of other foods which are just memories of former days. If perchance a plane brings in a delicacy on a rare occasion, you bow your head in deep gratitude for this special blessing from God.”

Bills concluded his article by remarking, “Yes, we are truly thankful for the privilege of living on the mission field, for it has awakened our soul to the virtue of gratitude; and it is such an enjoyable and edifying experience to be grateful for the everyday blessings of life.” Importantly, he observed that “Genuine thankfulness is a help to holiness.”

In 1976, Paul Bills was diagnosed with amyotrophic lateral sclerosis (Lou Gehrig’s disease). He died the next year and was buried on his 56th birthday. At his request, he was buried in Barrow beside Ned Nusunginya, his close friend and interpreter, who was converted during Paul’s initial revival in Barrow.

Paul and Marguerite Bills devoted their lives to share the gospel in remotest Alaska, and the challenges they encountered taught them about the importance of gratitude. They developed an attitude of thanksgiving, and they encouraged others to likewise view difficulties as valuable, transformative experiences for growing in Christ.

Read Paul E. Bills’ article, “I Learned Gratitude on the Alaska Mission Field,” on pages 2-3 of the Nov. 24, 1968, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Five Grains of Corn,” by Mrs. Max (Hannah) Johnson

• “Maintaining the Balance,” by Alice Reynolds Flower

• “A Change in Government,” by C. M. Ward

And many more!

Click here to read this issue now.

Pentecostal Evangel archived edition courtesy of Flower Pentecostal Heritage Center.

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
Website: www.iFPHC.org

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The Story behind Speed-the-Light: How Assemblies of God Youth Raised Almost $300 Million for Missions

stl-p8021

An airplane (“Old Sikorsky”) purchased with Speed the Light funds. Circa 1946. Pictured (L-R) are: E. L Mason; H. B. Garlock; unidentified; Warren Straton; Fred Merian; unidentified; J. Robert Ashcroft.

This Week in AG History — October 11, 1953

By Ruthie Edgerly Oberg
Originally published on PE-News, 13 October 2016

“Never mind, it will soon blow over.” These skeptical words greeted the enthusiasm of Christ’s Ambassadors (CA) Director Ralph Harris when he recounted that Assemblies of God young people had given over $100,000 in 1945 to the new missions fund, “Speed the Light.” Not many adults believed that the youth of their churches could sustain their excitement for providing missionary transportation vehicles in far-off countries.

The idea for the fund had come to Harris only a month after taking his new post as national youth director. It was 1944 and young people were beginning to come to grips with the changes in their world following World War II. Vehicles had been hard to come by as many automobile manufacturers stopped producing civilian vehicles in favor of military vehicles.

Harris knew the youth of America could identify with those who were without transportation. Harris also knew that the war had exhibited to young people the power of vehicles being used for destructive purposes. They had watched news reels of airplanes, jeeps, and boats destroy and be destroyed. Was there a way to show the world that the same vehicles that had been used to bring desolation to a nation could also be used to bring the good news of the hope of the gospel? Could the young people of the Assemblies of God lead the way in this effort?

General Superintendent E.S. Williams offered a less-than-positive response to Harris’s idea of using offerings from CA groups to purchase airplanes and motorcycles for missions. Williams later reported that his first thoughts were, “Jesus didn’t use a motorcycle. And Paul didn’t fly a plane.”

However, while Williams was very conservative in his approach to money, he was also a man in touch with God. While Harris was still trying to sell his idea, Williams felt the Holy Spirit reminding him that Jesus and Paul might not have used those vehicles, but they likely would have if they had been available. Within an hour of approaching his boss, Harris had the approval to begin promoting his new idea.

The program needed a name so Harris offered a prize to the young person that submitted the best name. Ernestine Houston of Arizona sent in the moniker “Speed-the-Light” (STL) and was awarded $15 in Gospel Publishing House materials for coining the new name, which is still used 72 years later.

Harris set the astronomical goal of $100,000 for their first year, 1945. CA members were told that if they each gave $1 their goal could be meet. It was greeted with skepticism on the part of some leadership but the Assemblies of God youth came through with $113,375.39. Their first major purchase was a small amphibian plane for the work in Liberia. It was the first non-military plane to ever fly into that country and caused quite a stir. The Liberians were so excited to see the plane that for many years they charged no duty fees on any STL equipment brought into the country.

Appeals soon began to pour in from all over the world. Boats were needed in the Bahamas, a jeep in Costa Rica, mules were requested in Nigeria, and bicycles in Upper Volta. The Assemblies of God discovered that one missionary, properly equipped, could do the work of 10 who lacked resources. Missionaries were going farther, faster, and easier than they ever had before.

Harris knew he had to keep the challenge fresh so he proclaimed the third Sunday of October “Dollar Day” when a special offering would be sent in from each CA group totaling $1 for each young person who attended the church. The Pentecostal Evangel lent its support to the project, running articles highlighting STL on that Sunday.

One young man, Loren, was 17 when STL was born. He later testified that STL built a bridge for him to different parts of the world as he read the updates in the Evangel articles and had the opportunity to contribute to something that was larger than himself. He was learning that he could impact an entire world for the good. He later became a pastor in Nebraska who supported STL in his local church until God called him to spend 12 years in Nicaragua, using his own STL vehicle. He later served as the field director for Latin America and, in 1997, Loren Triplett retired as executive director of Assemblies of God World Missions. It started with giving $1 to Speed the Light’s Dollar Day.

Since that first year in 1945, the youth of the Assemblies of God have given $294,632,533.46 to STL, including $8,285,525.77 in 2015. The third Sunday of October is still STL Day in the Assemblies of God. J. Philip Hogan, referring to the skeptic who told Harris that this excitement in the youth would “soon blow over,” wrote on STL’s 40th anniversary in 1984, “He was right! It has blown all over the world!”

Read stories and view photos from “Dollar Day” in the article, “Keep ‘Em Rolling,” on page 7 of the Oct. 11, 1953, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Family Worship and the Promise of Power,” by Norman V. Williams

• “Pentecostal Principles,” by James D. Menzies

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center.

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
Website: www.iFPHC.org

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How Summer Camps Helped Ministry among Native Americans to Flourish in the Assemblies of God

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James F. Pepper, Assemblies of God evangelist and member of the Cherokee Nation. Circa 1960s.

This Week in AG History — October 06, 1957

By Darrin J. Rodgers
Originally published on PE-News, 06 October 2016

Native Americans were among the founders of the Assemblies of God. Two Cherokee ministers, William H. Boyles and Watt Walker, traveled from Oklahoma to attend the first General Council in Hot Springs, Arkansas, in April 1914.

Early Assemblies of God ministry among Native Americans was largely uncoordinated, consisting of individual evangelists and missionaries who went wherever they felt called to go. By the late 1930s, the newly formed Department of Home Missions began to give direction to these efforts to reach Native Americans with the gospel.

Ministry among Native Americans flourished. By 1945, the Assemblies of God supported 58 missionaries who worked in 37 mission stations, mostly on reservations. One of the most effective forms of large-scale evangelism was the development of “summer Indian camps.” The first camp specifically for Native Americans was held in 1948 on the San Carlos Apache Reservation in Arizona. By the 1950s, the Assemblies of God regularly sponsored Native American camps across the nation. These camps served both spiritual and social functions, helping to evangelize non-believers and to network believers.

Victor Trimmer, Assemblies of God National Home Missions secretary, wrote about five Native American camps he had visited in an article published in the Oct. 6, 1957, issue of the Pentecostal Evangel. He described the “spirited singing, fervent prayer, and wholehearted worship” that he witnessed at the camps. Over 700 people attended one of the camps, the Apache Indian Camp at Carrizo, Arizona. Attendees camped in tepees, wick-i-ups, shades, and cowboy tents. While most Anglo camps of the era generally featured a cafeteria, which served as a commons for campers, the Native American campers cooked traditional food for themselves over an open campfire.

At a camp in Norris, South Dakota, Trimmer reported that God transformed many lives at the altar. He wrote, “Many sought God for salvation with tears. The hand of the Lord was stretched forth to heal, and I witnessed the greatest miracles of healing that I have ever seen in my life. Deaf, crippled, and sick were healed as these hungry, believing people looked to God for His help.”

At the end of his summer tour of the Indian camps, Trimmer expressed gratitude for the 100 Assemblies of God missionaries to Native Americans. He remarked, “Their consecration and willingness to deny themselves challenged me.”

The Assemblies of God has continued to flourish among Native Americans. In 2015, the Assemblies of God reported 47,212 Native American adherents in the United States. This represented a 38 percent increase since 2001. The districts with the largest numbers of Native American adherents in 2015 were: Arizona (7,291), Oklahoma (6,832), Northwest (4,348), North Carolina (2,860), New Mexico (2,748), Alaska (2,399), Northern California-Nevada (1,976), Southern California (1,562), South Dakota (1,444), Montana (1,421), Minnesota (1,294), and North Dakota (1,228). It is fitting that Native Americans, who are often called First Peoples, were among the first pioneers in the Assemblies of God. The strong foundation they laid now supports an important and growing segment of the Fellowship.

Read the entire article, “Summer Indian Camps” by Victor Trimmer, on pages 14 and 15 of the Oct. 6, 1957, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Christ’s Message to a Fallen Church,” by Frank J. Lindquist

• “The Ministry of Books,” by G. M. Strombeck

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center.

The photo of James F. Pepper is part of the James F. Pepper Collection, deposited at the Heritage Center by his granddaughter, evangelist Becky Fischer.

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
Website: www.iFPHC.org

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