What Can Pentecostals Learn from the Prayer Revival of 1857?

1857-prayer-revival

Prayer Revival of 1857

This Week in AG History — September 14, 1969

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

Early twentieth-century Pentecostal pioneers were hungry for authentic Christianity, and they looked to previous spiritual outpourings for inspiration and instruction. One of the revivals recounted by early Pentecostals — the Prayer Revival of 1857 — had occurred within their lifetime.

The social conditions that led up to the Prayer Revival of 1857, in many ways, mirror those in America today. Harold A. Fischer, an Assemblies of God minister, retold the compelling story of this revival in the Sept. 14, 1969, issue of the Pentecostal Evangel.

By 1857, spiritual decline in America had become alarming. Church membership was decreasing and public figures were scoffing at religion. A time of prosperity had caused people to forget about God. Furthermore, the nation’s attention was riveted by the unfolding political drama that ultimately resulted in the Civil War.

Things began to change in 1857, when a financial meltdown caused thousands of merchants to go bankrupt and forced many banks to close. People from all social backgrounds were affected. People began to turn away from materialism in the midst of their suffering. “As ruin stared men in the face,” Fischer wrote, “their only refuge was God.”

A declining church pastored by a man with little ministry experience helped to spark a revival in 1857 that spread across the nation. Jeremiah Lanphier, a businessman, felt God’s call to the ministry. At age 49, he gave up his career and accepted the pastorate of Old North Dutch Church on Fulton and Williams Streets in the heart of lower New York City.

The congregation was facing a slow demise. Immigrants were moving into the community, and the church’s members were moving elsewhere. Lanphier did not sit down and allow the inevitable to happen. He canvassed the neighborhood, praying with people and inviting people to church. Few responded, however, and he grew discouraged.

But then Lanphier thought about the businessmen of the community, and how they might like to get away for a short break over the lunch hour. He widely advertised a noon prayer meeting for businessmen. Six showed up on the first day, Sept. 23, 1857. Attendance grew, and it soon became a daily event.

Several weeks later, a stock market crash caused one of the worst financial panics in American history. The church, located near the financial district, became a destination for bankers, lawyers, and businessmen whose world had been turned upside down. Up to 3,000 people flooded into the noon prayer meeting, and similar prayer meetings began to be held around the nation.  Over the next year, between 300,000 and one million people accepted Christ across America during what came to be called the Prayer Revival of 1857.

What can Pentecostals learn from the Prayer Revival of 1857? Church work should never be viewed as the primary domain of clergy. The 1857 revival was largely carried on by laity who, according to Fischer, received an outpouring of the Holy Spirit that empowered them for unexpectedly effective ministry. Prayer was also one of the hallmarks of this revival. Charles Finney observed during the revival that people seemed to prefer prayer meetings over preaching services. When God moves, it usually seems to coincide with passionate prayer.  Finally, when God truly touches peoples’ hearts, there will be social implications to that heart change. After the 1857 revival, laypersons began to organize Sunday schools, local chapters of the Young Men’s Christian Association, and city missionary societies. The revival was a catalyst that provoked Christians to develop ministries to serve and love people, which built up both the churches and the communities where they were located.

The revival waned after one or two years, but churches were left in a stronger position and better able to address the tragedies that would be inflicted by the Civil War only a short time later. According to Fischer, “the effect of such praying had left its mark.”

Read Harold Fischer’s article, “The Great Revival of 1857,” on pages 18-19 of the Sept. 14, 1969, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Why Assemblies of God Colleges are Different,” by T. E. Gannon

• “The Prohibited Love,” by Gordon Chilvers

And many more!

Click 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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Amidst Increasing Worldliness in 1951, Steelberg Challenged the Assemblies of God to not Neglect its Spiritual Heritage

steelbergThis Week in AG History — September 9, 1951

By Ruthie Edgerly Oberg
Originally published on PE-News, 8 September 2016

Sixty-five years ago, General Superintendent Wesley Steelberg opened the 24th General Council of the Assemblies of God with a heartfelt plea to remain true to “our dual spiritual heritage in Pentecost.”

Steelberg’s address, which was published in the Sept. 9, 1951, issue of the Pentecostal Evangel, showed concern over the direction of the broader culture and church world. He prayed that “the Assemblies of God may not drift in the swift current of worldliness towards the precipice of apostasy.” He encouraged listeners to instead “stand true to God,” so that when the trumpet sounds, “we will all rise to meet him — an uncontaminated, untarnished host who believe in all the fullness of the Pentecostal experience.”

Even before Steelberg spoke, the platform was nearly filled with people on their knees in prayer. Delegates started singing, “All Hail the Power of Jesus’ Name,” and God’s presence became palpable. Another article in the same issue reported that crowds at the altar “stood in God’s presence and lifted up their voices in united praise to the Lord.” According to the account, the prayer was reminiscent of the Book of Acts and sounded “as the mighty rush of many waters.”

The General Superintendent took the platform and identified two important aspects of the Pentecostal movement’s heritage: 1) the gift of the presence of the Holy Ghost; and 2) the faith of our forefathers. He admonished hearers to not neglect this heritage.

Steelberg asked a question of the audience: “Are we as appreciative of the Holy Spirit and His presence in our individual lives, in our churches, in our districts, in our great world-wide fellowship as we ought to be?” He reminded the ministers and lay delegates that it is frightfully easy to treat lightly that which has become familiar. According to Steelberg, Pentecostals must never allow themselves to be comfortable with the Third Person of the Trinity. He asserted that God did not intend for the Assemblies of God to be content to become “another in the long line of denominations.” Pentecostals must rely on the power of the Holy Spirit, he cautioned, and not merely on the wisdom of men.

According to Steelberg, the faith handed down by Pentecostal pioneers should continue to characterize the Assemblies of God. “I have a firm conviction in my heart,” he declared, “that we are called to be a people for a specific service in a specific hour.” He characterized the Pentecostal heritage as a testimony more so than a tradition. The testimonies of Pentecostal pioneers, he spoke, “should be our testimony.” He pleaded with his listeners to pass on the fullness of the testimony of the Pentecostal experience to the next generation.

Concluded his message, Steelberg quoted Luke 18:8: “When Christ cometh will He find faith on the earth?” Steelberg prayed that succeeding generations would be able to respond to the question with a resounding, “Yes!”

Read Steelberg’s full address, “Our Dual Spiritual Heritage,” on pages 3-4 and 13-14 of the Sept. 9, 1951, issue of the Pentecostal Evangel.

Also featured in this issue:

• “What Happened in Atlanta,” a report of the 24th Biennial General Council

• “How to Be Healed and Stay Healed,” by Evangelist W.V. Grant

• “Famine in India,” by Maynard Ketchum

And many more!

Click 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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Dr. Alexander Vazakas: Early Greek Pentecostal, Philosopher, Linguist

Vazakas2

This Week in AG History — September 2, 1962

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

Alexander Vazakas (1873-1965) began life in the Ottoman Empire, where his family suffered persecution on account of their evangelical faith. In 1902 he immigrated to America, where he became a linguist and philosopher. During the last years of his life, he served as a professor at Evangel College (now Evangel University) in Springfield, Missouri, and became well-known for melding his sharp mind with a passion for working with young people.

Vazakas played many roles during his life — persecuted religious minority, immigrant, academic, husband. But the common thread that connected these seemingly disparate roles was his deep Christian faith. His remarkable story was published in the September 2, 1962, issue of the Pentecostal Evangel.

Born into privilege, Vazakas was raised in a suburb of Thessalonica, in what is now Greece. His father was a practicing physician and rubbed shoulders with important people from around the world.

Everything changed when his father began to read a New Testament given to him by the British Consul. At the time, it was illegal to own a Bible. However, Vazakas’ father read the New Testament voraciously and ended up accepting Christ as his Savior. He wanted to share the good news of the gospel with others, so he invited his patients to his home, where he would read Scripture to them.

Greek Orthodox Church leaders heard about the elder Vazakas’ home Bible studies and were incensed. They viewed Vazakas’ activities as a threat to their religious authority. The Greek Orthodox leaders, who had a close relationship with the government, had Vazakas arrested. After several years of persecution, which included time in and out of prison, he was attacked by bandits and killed.

Alexander Vazakas was only 8 years old when his father died. He consoled himself by reading the book for which his father was willing to die. At first, reading the Bible only seemed to make things worse. “Tortured by feelings of wretchedness and unworthiness,” the Pentecostal Evangel article recounted, Vazakas “began to beat his head against the stones of a wall.” He wished to die. Then the extent to which Christ loved him began to dawn on the teenager. He surrendered his life to Christ, and he would never be the same.

The young convert shared his Christian faith wherever he went. Vazakas’ testimony was so powerful that even merchants and the occasional Orthodox priest or monk would gather and listen to him. In the 1890s, while sharing his testimony, “he found himself unable to speak except as the Holy Spirit gave utterance.” He began speaking in a language that he did not learn — an experience that he reckoned to be similar to what he read about in the Bible.

Vazakas was a brilliant young man. By age 12 he could speak six languages — Greek, Russian, German, French, Spanish, and Bulgarian. As a teenager, he worked as a language tutor. When he immigrated to the United States in 1902, he immediately enrolled at New York University, where he earned his B.A. (1904). He went on to earn additional degrees at Union Theological Seminary (B.D., 1906), Columbia University (M.A., 1911), and the University of Chicago (Ph.D. in Philosophy of Religion and Humanities, 1927). His doctoral dissertation explored Greek language usage in the first 15 chapters of the Book of Acts. Between earning degrees, he also served as international secretary for the Y.M.C.A. for France and Greece.

The Greek academic taught for 27 years at Willamette University in Salem, Oregon, where he served as head of the department of modern languages. After retiring, he taught for short periods at three Christian colleges — Bethany College (a Lutheran school in Lindsborg, Kansas), Kansas City College and Bible School (affiliated with the Church of God [Holiness]), and the Holiness Bible Institute (Florida). The degree to which he emphasized his Pentecostal testimony while at these non-Pentecostal schools is unknown.

Finally, in 1958, Vazakas moved to Springfield, Missouri, where he taught Philosophy and Greek at Evangel College. The 1962 Pentecostal Evangel article noted that “the flame ignited in his heart by the Holy Spirit in the 1890s is still burning brightly.” Vazakas continued teaching at Evangel until his death in 1965 at the age of 91.

What can we learn from the life of Alexander Vazakas? Early American Pentecostals came from remarkably diverse backgrounds. Many were immigrants, and some had their own Pentecostal experiences prior to the revivals at Topeka (1901) and Azusa Street (1906-1909) in Los Angeles, which are frequently viewed as the beginning of the Pentecostal movement. Although Vazakas was not a credentialed minister, he nevertheless spent his life in active ministry and impacted countless people with his gospel witness. Furthermore, Vazakas’ impressive academic achievements run counter to the common assumption that early Pentecostals were anti-intellectual. And Vazakas’ stamina — the fact that he taught until his death at age 91 — shows that elderly Spirit-empowered believers still have much to offer to younger generations.

One of Vazakas’ students at Evangel was a young man named George O. Wood. Wood, now general superintendent of the Assemblies of God, still recalls Vazakas’ classes and quotes him in sermons from time to time. Never underestimate the long-ranging impact of a substantive and anointed witness.

Read the article, “The Pentecostal Professor from Thessalonica,” on pages 6-7 of the Sept. 2, 1962, issue of the Pentecostal Evangel.

Also featured in this issue:

• “A Chapel at the Devil’s Pit,” by Don Argue

• “From Thorns to Diadems,” by Anna Berg

• “Blessed Brokenness,” by D. H. McDowell

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions 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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Stephen Jeffreys: A Welsh Evangelist Brings Revival to Springfield, Missouri

Stephen Jeffreys

This Week in AG History — August 25, 1928

By Ruthie Edgerly Oberg
Originally published on PE-News, 25 August 2016

Stephen Jeffreys (1876-1943) was considered by many to be the greatest British evangelist since John Wesley and George Whitefield. He was affiliated with the Assemblies of God in Great Britain, but his ministry extended across the world. Jeffreys came to the headquarters city of the American Assemblies of God — Springfield, Missouri — for a 22-day revival in July of 1928. His message was plain and simple: “It is one thing to be religious. It is another thing to know the Lord Jesus.”

Before his conversion, Jeffreys was a coal miner in Maesteg, Wales. His interest in religion was limited to playing the flute in the church band. When the Welsh Revival broke out under the preaching of Evan Roberts in 1904, hundreds of coal miners experienced life-changing salvation. The pubs were deserted as men went straight from the mines to the chapels. After seeing the change in his coworkers’ lives, Jeffreys felt convicted for his own sinfulness. After a week of heavy conviction, he responded to the call of God and was gloriously converted on Nov. 17, 1904. In 1907, he received his own personal Pentecost and baptism in the Holy Spirit. This experience gave Jeffreys power to be a witness for his Savior.

In the divinely -charged atmosphere of revival, Jeffreys and his little brother, George, started to preach. They began sharing the message of Christ on the streets and their gifts soon led to invitations to fill the pulpits of many churches in Wales and England. Like the Wesley brothers of 150 years before, they also began to fill the greatest halls in Britain.

Jeffreys expected his converts to become new creatures in Christ. Many of his hearers, although already church members, became convicted of sin and experienced conversion. Hearkening back to his career in the coal mines, he would teach the people to sing “Give me oil in my lamp, keep me burning.” This song could be heard late into the night as people were encouraged to live a life of total consecration to Christ. The response was so great that Jeffreys experienced opposition from both priest and pub owner alike, as he converted the religious and the irreligious to his brand of Pentecostal Christianity.

On a preaching tour in the United States in 1928, Jeffreys was invited to hold meetings at Gospel Tabernacle, a large auditorium used by Christians of various denominational backgrounds and located at the corner of Boonville and Lynn Street, in Springfield, Missouri. Reports of healings and conversions were soon reported by the Springfield Leader (now the Springfield News-Leader) as crowds thronged to hear the fiery preacher with the Welsh brogue. Crowds were estimated at three thousand in the daily meetings with seekers lining up as early as 5 a.m. for the 3 p.m. service.

The Aug. 25, 1928, edition of the Pentecostal Evangel reported that the messages were often addressed to “religious sinners” — church members who had not been born again. One woman who testified of salvation had been an active church member for fifty years before knowing the power of relationship with Christ. Jeffreys encouraged the converts to find a church where the Pentecostal message was preached, exhorting them, “I don’t believe in putting live chickens under a dead hen.”

A few weeks after the revival, the Pentecostal Evangel noted, “the membership is agreed that great and lasting benefit has been realized by the City of Springfield.”

After leaving Springfield, Jeffreys traveled to Los Angeles where the crowds grew to seven thousand in attendance. After a preaching tour of New Zealand, Australia, South Africa, Sweden, and Norway, Jeffreys returned home to Wales where his health suddenly began to fail. By the mid-1930s, arthritis had crippled his abilities to travel. He died on Nov. 17, 1943, the 39th anniversary of his conversion, only a few days after preaching his last sermon in Llanelly, Wales, on the theme of “the glory of God.”

Read a report of “Revival at Springfield, Mo.” on page 13 of the Aug. 25, 1928, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Land of the Bible in the Last Days,” by the Evangel editorial staff

• “How to Obtain the Gifts,” by Donald Gee of Melbourne, Australia

• “Fearing or Trusting,” by William Luff

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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The Evolution of Holiness in the Church of God in Christ: Summit to be Held at Mason Temple, September 8, 2016

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Bishop Charles H. Mason was incarcerated in 1918 in the jail cell in the Holmes County Courthouse, Lexington, Mississippi. He was falsely accused of treason by those opposed to his Holiness message. The jail cell is now a pilgrimage site, open to the public and decorated with hand-painted murals depicting his incarceration.

The Church of God in Christ originated in 1897 in Lexington, Mississippi, among African-American Baptists who had been influenced by the Holiness movement. Over the years, these origins in Lexington and in the Holiness movement have become obscured. Today, the Church of God in Christ is at a crossroads. Will the church founded by Bishop Charles Harrison Mason retain and build upon its heritage of holiness, or will it evolve and become something different?

These questions about the history and future of the Church of God in Christ will be considered at the Holiness Evolution Summit, a first-of-its-kind event to be held at Mason Temple in Memphis on September 8, 2016 (the 152nd anniversary of Mason’s birth).

Mother Mary P. Patterson, organizer of the Holiness Evolution Summit, has spent the past 10 years raising awareness of Lexington’s role in Church of God in Christ history. Through her company, the Pentecostal Heritage Connection, she has organized tour groups of Lexington, and she has built relationships with community leaders, church leaders, and academics. Her efforts culminated on October 16, 2015, with the unveiling of an official State Historical Marker on the grounds of the Holmes County Courthouse in Lexington, honoring the founding of the Church of God in Christ.

The fact that Mason had been imprisoned 97 years earlier in a jail cell in the Holmes County Courthouse basement underscores the significant societal shifts that have occurred. Mason had been persecuted on account of his race and religion, but he is now honored. Indeed, African-Americans have made much progress in American society over the past 100 years. But much work remains to be done.

Now Patterson is bringing this conversation about Church of God in Christ history to Memphis. According to Patterson, the Holiness Evolution Summit aims to uncover forgotten aspects of Church of God in Christ origins, and to also provoke discussion about the implications of this heritage. For instance: What does holiness look like in the 21st century? Would Bishop Mason have anything to say about current challenges in society and church? And what does Lexington teach about religious liberty?

Participants include black and white scholars and church leaders from Church of God in Christ and Assemblies of God backgrounds. The four speakers at the 2015 dedication of the State Historical Marker will also be featured at the Holiness Evolution Summit:

The Holiness Evolution Summit will include formal presentations and ample time for audience participation with questions and answers. Bishop Craig S. Baymon (pastor of Holy Temple Cathedral of Deliverance COGIC, Memphis, Tennessee) will deliver the invocation. Mother Julia Scott Ward (the wife of Bishop Lee Ward, retired pastor of Greater Harvest COGIC, Memphis, Tennessee) will offer the scripture reading. Moderating the event will be Darrin Rodgers, director of the Flower Pentecostal Heritage Center, Springfield, Missouri.

The public is invited to attend the Holiness Evolution Summit, which will occur on September 8, 2016, 9:00 a.m. to 3:00 p.m., in the U.E. Miller Conference Room of Mason Temple Church of God in Christ, 930 Mason Street, Memphis, Tennessee. Seating is limited. Registration is $40 and includes lunch. Registration may be purchased online or at the door. For additional information, contact the Pentecostal Heritage Connection at (901) 398-7716.

 

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Hattie Hammond: Calling Christians to a Deeper Walk with God

Hattie HammondThis Week in AG History — August 18, 1928

By Glenn Gohr
Originally published on PE-News, 18 August 2016

Hattie Hammond (1907-1994) was one of the premier preachers of the early Pentecostal-holiness movement. How did she gain that reputation? It was by preaching a simple gospel message of wholeheartedly serving God.

Born and raised in Williamsport, Maryland, she was saved and baptized in the Holy Spirit in a tent meeting at age 15, conducted by John Ashcroft, the grandfather of former Attorney General John Ashcroft. Even at that young age, she boldly began witnessing to her teachers and classmates, which was the beginning of her lifelong calling as an evangelist.

She was ordained by the Assemblies of God in 1927, and soon had invitations to speak in large churches in Cleveland, Ohio; Detroit, Michigan; Los Angeles and Oakland, California; Philadelphia; New York City; Washington, DC; and other places.

She also became a popular camp meeting speaker and Bible teacher. Her simple messages prompted abandonment of worldliness and inspired walking into a “deeper life” of consecration and holiness to God.

In a sermon called “Drawing Nigh to God,” published in the August 18, 1928, issue of the Pentecostal Evangel, she encourages people to develop a strong, devotional life: “As we enter into the presence of the Lord we should realize we are in the presence of a great, almighty, eternal God.” She also promotes  waiting on the Lord: “We should not rush into His presence with haste, nor come as though we were coming into the presence of an earthly friend. We should take time to realize that He is God and beside Him there is none else.”

In this sermon she also talks about the need for God, salvation, spending time with God in prayer, and the importance of the baptism in the Holy Spirit.

She says, “The first thing necessary is that we become still, and know that the great I AM is God. Be still and know that it is God for whom we are waiting, that we are sitting in the presence of God, and that it is His great name upon which we are calling.” She concludes by saying, “We need the Holy Spirit to keep us true to the Cross, and to Jesus our Lover Lord, to be real overcomers.”

By the 1930s, Hattie Hammond had become one of the most powerful speakers in the Pentecostal movement. There are reports of remarkable miracles and healings which took place in her ministry.

She ministered all over the U.S. in colleges, conventions, Bible schools, churches of all denominations, and in more than 30 countries of the world.

Read Hattie Hammond’s article, “Drawing Nigh to God,” on pages 6-7 of the August 18, 1928, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Elijah’s God Still Lives Today,” by Leonard G. Bolton

• “The Marks of Holy Ghost Converts,” by Stephen Jeffreys

• “Pentecost in Bulgaria,” by Martha Nikoloff

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions 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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A 1969 Warning Against Prayerless Pentecostalism

P2351 prayer

Prayer service at the 1953 annual convention of the Japan Assemblies of God.


This Week in AG History — August 10, 1969

By Darrin J. Rodgers
Originally published on PE-News, 11 August 2016

“Prayer and Pentecost are intimately related.” Robert C. Cunningham made this observation in a 1969 Pentecostal Evangel editorial column in which he encouraged readers to “keep in vital touch with God through prayer.” Cunningham explained, “Pentecostal people know something about the power of prayer. All we have received from God has come through the avenue of personal prayer.”

However, Cunningham expressed concern that Pentecostals, in some quarters, had lost their spiritual vitality. He warned against prayerless Pentecostalism, which he described as “a dried-up stream devoid of power and beauty.” Without prayer, he wrote, “our lives will be empty and our testimony a hollow echo.” He described prayerless Pentecostals as “miserable” and noted that “we can go through Pentecostal ritual, but without prayer it will be as dry as dust.”

How should Pentecostals pray? Cunningham pointed to Acts 1:14 as a scriptural model: “The disciples were worshiping God, mixing praises with their prayers. They prayed through until their souls burst forth in a torrent of praise.” When the disciples prayed in this way, they encountered God in a miraculous way. He wrote, “They magnified God; their souls became enveloped with the divine glory; the Holy Ghost took full control of their enraptured souls and it was then they began to speak in other tongues the wonderful works of God their souls had been contemplating.”

In Cunningham’s estimation, prayer was as important to the disciples as preaching.

What happened when the disciples prayed? The lost were saved, the sick were healed, those who had been arrested and persecuted by hostile authorities were delivered, and the church grew. According to Cunningham, this kind of prayer — that which is powerful and effective (James 5:16) — continues to be needed today.

Read the entire editorial, “Prayer and Pentecost,” on page 4 of the August 10, 1969, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Revival News Hits the Front Pages,” by Arlo A. Johnson

• “What May We Expect of Prayer?” by John W. Everett

• “Revival Comes by Looking,” by Dale Harmon

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions 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

Leave a comment

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