Category Archives: Missions

Mary Weems Chapman: Called to the Prostitutes and Untouchables of South India

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This Week in AG History–April 18, 1925
By Darrin Rodgers

Also published in PE News, 15 April 2015

When veteran missionary Mary Weems Chapman (1857-1927) felt God’s call to return to India, her family told her she was too old. But she persevered and became the first Assemblies of God missionary to South India. A veteran Free Methodist missionary before identifying with the Pentecostal movement, Mary was well-known in Holiness circles for her preaching, teaching, and writing. But she was perhaps best known for her advocacy of ministry to girl prostitutes and the “untouchables” – members of India’s lowest social caste.

Mary and her husband, George, were pioneer leaders in the Pentecost Bands, a Free Methodist missions organization known for promoting both holiness and social ministry. They founded the Free Methodist work in Monrovia, Liberia, in 1889.

Mary was a prolific author. She edited a volume of writings by Holiness advocate Eunice Parsons Cobb, “Mother Cobb, or Sixty Years with God” (1896). She also served a one year stint (1898) as founding editor of “Missionary Tidings,” published by the General Woman’s Foreign Missionary Society of the Free Methodist Church.

George seemingly disappeared from Mary’s writings and missionary reports in the 1890s and 1900s. Whether he died or something else happened is unknown. But she continued in ministry as a single woman. She spent time in India, where she worked at a “Pentecostal Rescue Home” that plucked young girls out of prostitution and provided education and spiritual help.

Single and aging, she returned to America. But she could not shake the sense that God wanted her to help the suffering girls of India. By 1911 she surfaced in Pentecostal periodicals, writing gut-wrenching articles about the great need to rescue girls in India who had been sold into sexual slavery.

Feeling a holy restlessness, Mary decided to return to India. She was approaching 60 years old. Her family tried to dissuade her, telling her she was too old to endure the rigors of missionary work. But her mind was made up. She told her family, “If young people are not able to go, old people must go.”

Mary arrived in India one hundred years ago, in 1915, and established her first missionary base in Doddaballapur, near Bangalore. She conducted evangelistic meeting in numerous parts of South India. In 1917, she affiliated with the Assemblies of God and became that Fellowship’s first missionary in South India.

Mary’s extensive writing and editing skills proved useful in her missions work. She was concerned by the poor discipleship of new converts and by the vast amount of anti-Christian and anti-Pentecostal literature that was causing confusion. To help remedy these problems, in 1925 she co-founded a magazine called Penthecosthu Kahalam (Pentecostal Trumpet) in the Malayalam language. She also wrote over 50 articles and letters published in the Pentecostal Evangel from 1913 to 1927.

In one of those letters, published in the April 18, 1925, issue of the Pentecostal Evangel, Mary described the plight of the Dalits, also called the “untouchables” because of their low social position. She described the joy of the Dalits who accepted Christ and were “adopted in the family of heaven.” She noted that her missionary colleagues started a school to educate young converts, because Dalits were not permitted to attend school with people from other classes in Indian society.

After 10 years of ministry under the Assemblies of God banner, Mary Weems Chapman died on November 27, 1927. She was 70 years old.

Samuel Jabarethnan, Chapman’s interpreter for the last eight years of her life, wrote the following tribute: “I found Sister Chapman to be a most devoted and spiritual missionary. She stood not just for the Pentecostal experience, but emphasized the need for a deep spiritual, sanctified life…Sister Chapman was never satisfied with shallow, superficial things, either in a worker, a Christian or an assembly. She demanded reality and set the example in her own life…Sister Chapman loved to spend much of her time in prayer. She never allowed the duties or responsibilities of her work to interfere with her prayer life. She labored and groaned in deep intercessory prayer for the souls of men to be saved, and as a result the Lord richly blessed her ministry.”

Read Mary Chapman’s article, “Ministering to the Untouchables,” on page 11 of the April 18, 1925, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Faith in the Invisible,” by Ernest S. Williams

• “Gleanings from the Book of Ruth,” by A. G. Ward

• “Denying Self,” by Alice Rowlands Frodsham

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

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Elsie Peters, Pioneer of Assemblies of God Deaf Ministries

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This Week in AG History–April 11, 1931
By Darrin Rodgers

Also published in PE News, 9 April 2015

Elsie Peters (1898-1965) was the earliest known Assemblies of God minister to the deaf. Peters’ call to deaf ministry came in 1919, when she befriended a deaf couple in Springfield, Missouri. At the time, Peters was a housewife with three children. One day, when stopping to catch her breath from the busyness of daily life, she uttered a little prayer, “Lord, what can I do for You today?” To her surprise, she felt the Lord answer her with the following instruction: “Go and visit a deaf mute.”

Peters visited a local deaf couple, Sullivan and Addie Chainey, who gladly welcomed her into their home. They told her that they often felt overlooked. It was difficult for them to make friends. Through their friendship with Peters, the Chaineys eventually accepted Christ and also entered into deaf ministry.

Elsie’s husband, Grover, worked for the railroad. His job meant they had to relocate to a new city every few years. In each new city, Elsie immersed herself in ministry. When they moved to Fort Worth, Texas, in 1920, Elsie brought with her a passion for working with deaf people. She could not keep quiet about the calling God had placed in her heart.

Assemblies of God leaders in Texas confirmed Elsie’s calling and, in 1924, ordained her to the ministry. In 1926, she secured the use of the Y.M.C.A. building in Fort Worth and held what she deemed to be the first Pentecostal revival services for the deaf. Deaf came from across the Midwest to attend the services. She later held similar revival campaigns across America, helping to meet the spiritual needs of the deaf and raising the profile of the deaf community within the church.

In the late 1920s, Elsie and Grover moved to Los Angeles. Elsie saw the move as an opportunity to reach the city’s large deaf community, which had been largely ignored by other churches. They launched the first Assemblies of God church started specifically for the deaf — First Full Gospel Church for the Deaf. The first service was held in a small mission on Hoover Street on Tuesday, October 29, 1929. That same day the stock markets crashed, which resulted in the Great Depression. But the small mission flourished and soon relocated to a 300-seat stucco church with parsonage. The April 11, 1931, issue of the Pentecostal Evangel included a report of this first Assemblies of God deaf congregation.

From this inauspicious beginning, the Assemblies of God ministry to the deaf emerged. Lottie Riekehof began teaching sign language at Central Bible Institute in 1948, and Home Missions (now U.S. Missions) created a division for Deaf Ministries in 1953. In 2014, the Assemblies of God included 33 deaf culture churches and 538 churches with some type of ministry in working with deaf people in the United States.

See the report and photograph of the First Full Gospel Church for the Deaf on page 13 of the April 11, 1931, issue of the Pentecostal Evangel.

Also featured in this issue:

• “An Open Door in Africa,” by W. Lloyd Shirer

• “A Visit to Central America and Mexico,” by Sunshine (Mrs. H. C.) Ball

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center

– See more at: http://penews.org/Article/This-Week-in-AG-History-April-11-1931/#sthash.hQubSM28.dpuf

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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Pentecostal Evangel Sparked Great Revival in Nigeria in 1930s

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This Week in AG History–March 29, 1959
By Darrin Rodgers

Also published in PE News, 26 March 2015

A great revival in Nigeria that led to the formation of the Assemblies of God in that nation can be traced back to a single issue of the Pentecostal Evangel, which somehow found its way from America to Africa in the early 1930s. Histories of the Assemblies of God of Nigeria credit the periodical for sparking a hunger for the baptism in the Holy Spirit among Nigerians.

The March 29, 1959, issue of the Pentecostal Evangel recounted this story of the origins of the Nigerian Assemblies of God. “It is not known how the magazine came into their possession,” according to the article, “but it is known that they were deeply stirred by the accounts of healing and of believers being baptized in the Holy Spirit.”

The Nigerians who first read this “missionary” issue of the Pentecostal Evangel were members of a small Holiness denomination, Faith Tabernacle, which had headquarters in Philadelphia, Pennsylvania. The Faith Tabernacle leaders in America told the Nigerians to stay away from the Pentecostals. But as the Nigerians searched scriptures, they saw that the Pentecostal message was biblical. They started praying, and many were healed and filled with the Holy Spirit. “Overjoyed, these newly baptized believers went from place to place testifying and preaching to all who would hear,” the article reported, “with the result that converts were won and small church groups were formed in various places.”

Augustus Ehurie Wogu, a prominent civil servant with the Nigerian Marine Department, was one of the early converts. Wogu, along with Augustus Asonye, G. M. Alioha and others, helped to lay the foundation for the young Pentecostal movement in Nigeria.

Nigerian Pentecostals made contact with the American Assemblies of God, which published the Pentecostal Evangel. American church leaders put them in contact a missionary laboring in the Gold Coast (now Ghana), W. Lloyd Shirer. Shirer helped to organize the Assemblies of God in Nigeria in 1939.

The Assemblies of God in Nigeria has experienced phenomenal growth. In 1959, the fellowship had 293 churches with 14,794 adherents. By 2013, this tally increased to 11,993 churches and outstations with 3,095,144 members and adherents. And all of this happened because someone whose name is now forgotten sent an issue of the Pentecostal Evangel to a place which had no Assemblies of God missionaries.

Read “Pentecostal Progress in Nigeria,” on pages 22 and 23 of the March 29, 1959, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Resurrection and Missions,” by Robert L. Brandt

• “Ministry on the Danish Islands,” by Victor G. Greisen

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

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Paul Bettex: Early Pentecostal Linguist, Missionary, Martyr


This Week in AG History–February 25, 1928
By Darrin Rodgers

Also published in PE News, 25 February 2015

This Week in AG History February 251928 | PE News// //

Paul Bettex (1864-1916) possessed one of the most impressive academic and social pedigrees of any early Pentecostal. Yet when Bettex accepted Christ and felt a definite call to be a missionary, he gave up all his advantages and set sail for lands afar, where he suffered war, famine, and persecution.

The Swiss-born Bettex was the son of a distinguished Christian educator and theologian, Jean Frederick Bettex. The elder Bettex, an evangelical Huguenot, contributed a chapter to the noted series of books, The Fundamentals (1910-1915), which affirmed orthodox Protestant beliefs against the emergence of theological liberalism. Despite his evangelical heritage, Paul Bettex did not make a personal commitment to Christ in his youth. Bettex studied at the University of Geneva, various Italian schools, and the Sarbonne. He studied ancient languages and political science, purposing to enter the French diplomatic corps.

While at the Sorbonne, Bettex was struck by the courage displayed by young women associated with the Salvation Army in Paris. He began attending Salvation Army meetings and yielded his heart to God. Following in his father’s footsteps, Bettex felt drawn to ministry. He moved to America, where he attended Princeton Theological Seminary and pastored several churches. He also served as a missionary in Uruguay, Argentina, and Brazil in the 1890s. While Bettex originally planned to be a French ambassador, he ultimately served a much higher king and became an ambassador for Christ.

Bettex’s linguistic training served him well on the mission field; he was proficient in 13 languages. He put his scholarly and theological abilities into practice by living amongst the people to whom he ministered. Stories of the hardships he faced in South America circulated among American Christians, and he returned in 1903 as a missionary hero.

Upon his return to America, Bettex taught at Central Holiness University (Oskaloosa, Iowa). He attended meetings at the Azusa Street Revival in Los Angeles, joined the ranks of the Pentecostals, and in 1910 headed for China as a missionary. Bettex published a periodical, Canton Pentecost, of which there are no known surviving copies. His wife, Nellie, died in China in 1912. In 1916, Bettex disappeared and was never again seen alive. Chinese Christians expended great energies in searching for Bettex and finally found his body, buried six feet under the ground with three bullet holes in his chest.

During his missionary work in South America, Bettex wrote, “And the more truly a Christian is a Christian the hotter rages the battle about him. All heaven and hell take part in his fate. Here there is no place for amateur Christians. It is a fight for life and death … Few are the martyrs on whose heads crowns have been lighted while they were asleep. Their preparatory school has ever been sorrow, suffering, poverty, year-long fulfillment of duty.” For Bettex, these were not mere words. He lived and died in absolute surrender to Jesus Christ.

Stanley Frodsham, long-time editor of the Pentecostal Evangel, took it upon himself to document the life story of Bettex, the fallen Pentecostal missionary hero. Frodsham wrote a tribute to Bettex in the February 25, 1928, issue of the Pentecostal Evangel and later wrote a book, Wholly for God: A Call to Complete Consecration, Illustrated by the Story of Paul Bettex, a Truly Consecrated Soul (Gospel Publishing House, 1934).

Read the tribute by Stanley Frodsham, “A Remarkable Pentecostal Missionary,” on pages 4 to 5 of the February 25, 1928, issue of the Pentecostal Evangel.

Also featured in this issue:

• “How the Dog Trainer Was Won,” by Mrs. Walter Searle

• “Starlight: A True Story of a Chinese Girl,” by A. O. Stott

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

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English Nurse Survives Gunfire and Dynamite to Become Pentecostal Pioneer in Kentucky Mountains in 1930s

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This Week in AG History–February 20, 1932
By Darrin Rodgers

Also published in PE News, 19 February 2015

Marion Eason Wakeman, an English nurse, did not intend to become a Pentecostal missionary to the Kentucky mountains. However, she followed her heart and God’s call and ultimately helped to pioneer Assemblies of God churches in the 1930s among some of the most impoverished people in America. Wakeman’s compelling story, which has now largely been forgotten, was published in the February 20, 1932, issue of the “Pentecostal Evangel.”

Wakeman expected to live in England, where she was born, for the rest of her life. In England, she was a nurse and administrator with the “District Nursing Work,” a healthcare system that worked primarily with poor and immigrant patients.

At the turn of the twentieth century, New England was experimenting with this healthcare model, in an attempt to meet the needs of the many recent immigrants. Wakeman was asked to move temporarily to Bristol, Rhode Island, to establish a new “District Nursing Work,” patterned after the English model.

After living in Bristol for three years, Wakeman read a book about the extreme poverty in the mountains of Kentucky. She was particularly disturbed by the unhealthy conditions endured by mothers at childbirth. She wrote, “God laid that work right on my heart, I could not get away from it.” She struggled with whether to stay in her well-funded position in Bristol, or to follow God’s call to work with neglected mothers and children in Kentucky. In the end, she headed for the mountains and cast her lot with those whose future was bleakest.

She began her missionary work in Guerrant, Kentucky. Conditions were worse than she had imagined. Ten to 12 people lived in windowless one-room huts. Children were dressed in rags, and chickens wandered freely through the huts. The men, women, and children were addicted to alcohol and tobacco. Violence was common and education was uncommon.

Wakeman provided health services to people in the community. She also began teaching young people how to read. When she arrived, she was shocked that the children could not read and that their spoken English was very poor. She gathered children for regular English lessons, which she would give by reading from the Bible. She recounted that many adults had never heard about Jesus, never prayed, and had never attended church.

The physical, social, and spiritual needs in the Kentucky mountains were overwhelming to Wakeman. On one occasion she admitted, “My throat ached and I felt like breaking down and crying.” But she endured. She saved money and built a house in the mountains near Oakdale, Kentucky, which became her living quarters and ministry outpost. She later moved to another house near Holly Creek, Kentucky. From those houses, she nursed people to health, she taught Sunday School classes for children, and she led to people to Jesus.

Wakeman understood that spiritual poverty was the root of destructive cultural patterns. She preached against the consumption of drugs such as alcohol and tobacco, because they contributed to disease, addiction, and violence in the community. She encouraged people to turn from sin and to find new life in Christ.

Certain local residents regarded Wakeman’s presence as a threat. She was awakened night after night by hostile neighbors who tried to frighten her away. Guns were fired at her house, and one time dynamite was even exploded near her house. She recalled, “my nerves began to frail,” and that she was afraid to walk across the room when she entered her house, for fear of violence.

One night, Wakeman got on her knees and cried out to God. If He wanted her to stay in Kentucky, she prayed, He would have to remove her fear. God took away her fear that night. The fear “fell from me like an old garment,” she recalled. “I went through the little house singing at the top of my voice,” she wrote. “I haven’t felt any fear from that day to this.”

Wakeman’s early missions work was supported by the Presbyterian Mission Board and the Free Methodist Missionary Board. Wakeman’s study of the Bible ultimately led her to identify with the Pentecostal movement. She came to believe that God still heals, and prayer for healing became a prominent aspect of her ministry. As a Pentecostal, Wakeman worked in conjunction with the Kentucky mountain missions work supported by Christian Assembly (Cincinnati, Ohio), which was pastored by O. E. Nash. Wakeman wrote that the Cincinnati church had five outstations (small missions churches) located in her part of the Kentucky mountains.

Wakeman’s testimony illustrates the consecration of early Pentecostals. She spent her life working with the impoverished, at great personal cost, and helped to lay the foundation for the Assemblies of God in the mountains of Kentucky. Her story also demonstrates that early Pentecostalism did not emerge in a vacuum; it benefited from veteran ministers from mainline Protestant denominations who brought their wisdom, experiences, and connections into their new churches.

“Our hearts are burning with the zeal of the work,” Wakeman wrote in the conclusion of her article, “and we see great possibilities and responsibilities.” Early Pentecostal pioneers, such as Wakeman, were passionate, committed and visionary. Together, these often unheralded men and women helped to form the identity of the Assemblies of God.

Read the article, “Pentecostal Work in the Kentucky Mountains,” on pages 1, 8 and 9 of the February 20, 1932, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Godhead,” by Ernest S. Williams

• “Pentecost Today,” by R. E. McAlister

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

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100-Year-Old Hoopa Indian Woman Accepted Christ, Healed, Cured of Addiction; Still Testifying at 109

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This Week in AG History–February 8, 1930
By Darrin Rodgers

Also published in PE News, 5 February 2015

Aunt Fanny, a 100-year old Hoopa Indian woman, accepted Christ in about 1920 when a Mexican-American Pentecostal evangelist, A. C. Valdez, visited the Hoopa Indian Reservation in northern California. She was among the earliest Native American Pentecostals, and was almost certainly the oldest.

Aunt Fanny had long been revered in Native American circles. Born in about 1820, she recounted the sacred stories of her ancestors. She herself had lived longer than most everyone else. She remembered, as a girl, seeing the first white men come to her small village. She initially thought they were creatures sent from the Thunder Sky by the Great Spirit. Afterward, she witnessed white soldiers massacre many Native Americans in her village. She survived the massacre and forgave the white men who killed her people.

Sometime later, Aunt Fanny’s husband was hunting with a white man and saved him from being killed by a bear. He shot the bear through its heart with a flint-pointed arrow. The man, grateful for his life, gave a gun to Aunt Fanny’s husband. The gun made him the envy of others in the tribe. Aunt Fanny also learned to chew and smoke “pedro” tobacco from the white men. She became an addict.

When Aunt Fanny accepted Christ at her advanced age, others in the tribe took notice. Before her conversion, she was badly stooped over and was partly paralyzed in her mouth and an arm. After she accepted Christ, she was healed and could stand straight and would regularly walk 8 to 10 miles each day. She received widespread attention in the secular press because of her age. Numerous articles about Aunt Fanny appeared in newspapers across the United States throughout the 1920s. She shared her Christian testimony wherever she went, according to these press reports.

According to a lengthy 1925 article in the Times Standard newspaper published in Eureka, California, Aunt Fanny walked between five and eight miles to attend services at the Hoopa Pentecostal mission. The mission (now known as Hoopa Assembly of God) affiliated with the Assemblies of God in 1927. The article also noted that Aunt Fanny was able to overcome her tobacco addiction shortly after converting to Christ. The article reported: “Aunt Fanny . . . believes devoutly in healing, and attributes the fact that she is now able to stand straighter than in former years to Divine healing.”

J. D. Wells, an early Assemblies of God missionary to Native Americans, shared Aunt Fanny’s story with readers of the February 8, 1930, issue of the Pentecostal Evangel. At the time, she was 109 years old and continued to present a strong Christian witness. He wrote, “Every one on the reservation welcomes Fanny for a stay at the home, as they feel that God will bless their household while she is present, and this seems to be the truth.”

Read the article, “A Veteran Enters the Lord’s Army,” by J. D. Wells, on pages 10-11 of the February 8, 1930, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Need of the Hour,” by Flem Van Meter

• “Divine Healing,” by J. N. Hoover

And many more!

Click here to read this issue now.

Pentecostal Evangelarchived 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

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Successful Church Planting in the Assemblies of God: Cumberland, Maryland in the 1940s and 1950s

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This Week in AG History–January 31, 1954
By Darrin Rodgers

Also published in PE News, 29 January 2015

Church planting has always been part of the DNA of the Assemblies of God. While specific programs and personnel come and go, each new generation of leaders has emphasized the importance of starting new churches. In the 1950s, the National Home Missions Department (now U.S. Missions) promoted the “Mother Church Plan.” This program encouraged each Assembly of God congregation to start a “daughter church.”

The January 31, 1954, issue of the Pentecostal Evangel highlighted how one historic congregation, Central Assembly of God in Cumberland, Maryland, had started four churches in neighboring communities in the previous five years. Central Assembly of God, established in 1915, experienced a revival in 1939. As a result of this revival, young people in the church felt stirred to action and began holding prayer meetings in small towns without Assemblies of God churches. The prayer meetings developed into “outstations,” where small groups gathered for services in rented buildings, schoolhouses, or homes. Each outstation had a superintendent and was under the oversight of the “mother church.” A carload of people from Central Assembly of God, including speakers and musicians, would travel to the outstations to help with the services. The mother church financially and spiritually assisted its daughter churches in this manner until the new congregations grew and could become self-sustaining.

Central Assembly of God’s first daughter church to become self-sustaining was in Bedford Valley, Pennsylvania. By 1954 the Bedford Valley Assembly had an average attendance of 140 people. The Bedford Valley congregation soon mothered its own church in Rainesburg, Pennsylvania. The mother church, according to the Pentecostal Evangel article, had become a grandparent! Central Assembly of God planted two additional churches, in Fort Ashby, West Virginia, and Carpenter’s Addition, West Virginia.

Initially, some members of the Cumberland church were concerned that sending some of its best members to other communities to plant churches would weaken the mother church. However, the opposite proved true. The daughter churches broadened the mother church’s sphere of influence, and new leaders stepped up to fill the open ministry positions. The mother church became a ministry hub for a broader geographic region. In 1940, approximately 100 people attended Central Assembly of God’s Sunday School. By 1953, this number had risen to 342. The combined Sunday School attendance of the mother church and the daughter churches was about 700 people.

While the National Home Missions Department began promoting the “Mother Church Plan” in the 1950s, the concept had already been tried and found successful across the Fellowship. The 2009 General Council approved a similar program, whereby a church would be able to register its outreaches, which are distinct from the parent church, as “Parent Affiliated Churches.”

Read the article, “They Exist to Evangelize!” on pages 10-11 of the January 31, 1954, issue of the Pentecostal Evangel.

Also featured in this issue:

• “A Marvelous Healing,” by Mrs. Lee Jones

• “Miraculous Healing and Conversion,” by John C. Jackson

And many more!

Click here to read this issue now.

Pentecostal Evangelarchived 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

Leave a comment

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