Prominent Novelist Sven Lidman Shocked Sweden by 1921 Conversion to Pentecostalism

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This Week in AG History–March 12, 1927
By Darrin Rodgers

Also published in PE News, 12 March 2015

When Sven Lidman (1882-1960), one of Sweden’s most prominent authors, accepted Christ as Savior and was baptized at the leading Pentecostal church in Stockholm in 1921, it seemed as though the entire nation took notice.

Lidman was born into great privilege. He received a classical education and he earned a law degree from the University of Uppsala. He spent several years in the military and then studied the Italian language and literature. By 1920, he was an acclaimed author and had published 13 books and collections of poetry.

In fact, Lidman could have been considered a renaissance man. His writing explored family issues and sexuality, philosophy and ethics, and religion and politics. He cultivated relationships with the leaders of his day, and his early life was steeped in worldly pleasures.

Despite Lidman’s background, his conversion to Christ was not entirely unexpected. For years, he had experienced a deep spiritual struggle. He felt deep inner longings that could not be satisfied with brandy, tobacco, and women. He openly shared this struggle through his pen, most notably by authoring in 1920 an annotated translation of St. Augustine’s Confessions . Lidman closely identified with this fifth century Christian theologian who abandoned a life of youthful sin and who used his testimony to proclaim the transformative power of the Gospel. Lidman would soon follow in Augustine’s footsteps.

However, it came as a shock to many that Lidman cast his lot with the Pentecostals. Lidman could have easily joined a respectable Lutheran congregation of the State Church of Sweden. Instead, Swedish Pentecostal leader Lewi Pethrus baptized him at the Filadelfia Church.

Lidman’s conversion was widely covered by the nation’s press and became an ongoing topic of conversation at dinner tables across Scandinavia. The Christian press in other corners of the world also trumpeted this news.

Why did Lidman join the Pentecostals? Lidman’s conversion to Pentecostalism, according to a March 12, 1927, Pentecostal Evangel article, occurred because “Lidman is no half-way man.” Lidman would not settle for anything less than genuine, historic, biblical Christianity. “He believes in the power of Christ’s blood and redeeming death to save from sin,” the article continued. “He believes in a whole dedication to the Christian witness.”

Lidman rejected the notion that his conversion consisted merely of “a series of processes in the subconscious.” Rather, he maintained that “real conversion” to Christ was “the consequence of meeting with a supernatural power.” True Christians who have encountered and submitted to God’s power, Lidman wrote, are living sacrifices. “It is only upon the whole offering on the Lord’s altar that His fire falls,” he declared.

Lidman illustrated this theology of full consecration with his own testimony. At first, Lidman was not willing to surrender all of his ways to God. Early in his Christian life he defended his use of brandy and tobacco. But he recounted how his mind changed after an encounter with a man who had suffered the ravages of alcoholism. He realized he could not calmly stand before an alcoholic and say, “Drinking is an adiaphoron, a matter of indifference, and not a sin per se.” He could no longer in good conscience say, “There are many splendid and real Christians who are not abstainers.” Lidman came to believe that saving faith should permeate every aspect of a Christian’s life. Lidman submitted his destructive habits to God, and God took away his desire for alcohol and tobacco.

Although Lidman was an intellectual, he grew disenchanted with certain intellectual fads of his day. He had the independence of mind to challenge prevailing cultural assumptions and instead wanted something real. And reality, for Lidman, was the living Christian faith that he found in the Pentecostal church. The Pentecostal baptism in the Holy Spirit, he wrote, “is a full-blooded reality and no pale intellectual ideal.”

Lewi Pethrus asked Lidman to become editor of the leading Pentecostal magazine, Evangelii Härold . Lidman accepted and served in that position from 1922 until 1948. Lidman became a popular Pentecostal preacher, and countless people accepted Christ through his voluminous writings. Lidman became the second best-known Pentecostal in Sweden, after Lewi Pethrus.

The article concluded by noting that Lidman encouraged both education and heartfelt faith. While some “rationalists” and “revivalists” seemed to believe that faith and understanding are mutually exclusive, Lidman asserted that Christians need both. “I know not how the forces of cold and darkness can ever be driven from the heart save through revival Christianity. They can never be cultivated away,” he wrote. “But after revival has gone ahead with its spring break-up of ice and frost the work of education begins.” According to Lidman, education is a work of the Spirit.

Sven Lidman’s profound influence on Swedish Pentecostalism may have faded from the memory of many American Pentecostals, but his testimony and writings continue to challenge readers to seek the fullness of God. Lidman had the world but found it wanting. Like Augustine before him, the Swedish novelist and intellectual found that only Jesus could satisfy his deepest longings.

Read the article, “The Witness of a Swedish Novelist,” on pages 4 and 5 of the March 12, 1927, issue of the Pentecostal Evangel.

Also featured in this issue:

* “Reminiscences of a Faith Life,” by Marie Burgess Brown

* “African or Scriptural Brick,” by Arthur S. Berg

* “The Blood,” by J. Narver Gortner

Pentecostal Evangel archived editions are 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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Robert Brown: The Irish Immigrant Who Became a Pentecostal Pioneer in New York City


This Week in AG History–March 6, 1948
By Darrin Rodgers

Also published in PE News, 5 March 2015

Robert A. Brown (1872-1948), with his wife Marie, founded Glad Tidings Tabernacle in New York City, which for many years was the largest congregation in the Assemblies of God. However, Robert began his life on the other side of the world and spent his youth far away from God. The March 6, 1948, issue of the Pentecostal Evangel published Robert’s life story.

Robert was born in a small town in Northern Ireland and grew into a tall, athletic, and popular young man. Seeking adventure, he moved to England and became a police officer. Robert went to the pubs, drank alcohol, and participated in the destructive habits of the world. He was an unlikely candidate to become a minister of the gospel.

One of Robert’s cousins in Ireland accepted Christ, became a zealous preacher, and began to pray for Robert. When Robert traveled back to Ireland to see his family, he decided to go hear his cousin preach. He thought he could make fun of his cousin’s newfound faith. But Robert was deeply impressed by his cousin’s earnest preaching and changed life. At the end of the service, his cousin came over to Robert and pleaded with him to turn his life over to God. Robert refused, but the Holy Spirit grabbed hold of his heart. The young policeman felt conviction for his sins and could not shake the sense that he needed to submit his life to God. For three days he experienced heavy conviction until, at last, Robert surrendered his life to the Lord in his family’s old Irish farm house.

Two of Robert’s close friends were also converted, and together the three young men decided to immigrate to America. They arrived in New York City in 1898. Robert studied for the ministry and was ordained by the Wesleyan Methodist Church. He displayed genuine faith and he lived out the gospel story in his lifestyle. He was a bivocational minister, working as chief engineer at a government building while also engaging in church work.

One day, in 1907, he decided to attend a service held a small Holiness mission in New York City. Two young women ministers, Marie Burgess and Jessie Brown (not related to Robert), led the service and were fearlessly preaching the Pentecostal message. Robert was moved by their preaching, but he refused to accept their contention that biblical spiritual gifts, such as speaking in tongues, were still available for Christians today. Yet he continued to attend their services, perhaps because of the spiritual power he sensed.

The meetings led by Marie Burgess and Jessie Brown grew in attendance. The growing congregation relocated to larger quarters, and the female preachers asked Robert to give the dedication sermon. He did, and two drunken bums accepted Christ that night. Robert still did not fully accept the Pentecostal message. He could not deny that God was present in the meetings. The gospel was being preached with miraculous results. Souls were being saved and bodies were healed.

Robert was asked to preach again, and he decided to preach on Acts 2:4 and the baptism of the Holy Spirit. As Robert preached, he grew under great conviction that he needed to experience the baptism in the Holy Spirit. He received the experience a little while later, on January 11, 1908.

Love blossomed, and Robert’s ministry colleague became his wife. He married Marie Burgess in 1909, and they established what became Glad Tidings Tabernacle. Robert had significant ministry and personality giftings. But, according to the Pentecostal Evangel article, he continually “expressed contempt” for the thought that he should rely on his gifts rather than on the Holy Spirit. He considered his gifts “unworthy substitutes for the power from on High.”

Robert loved the character “Valiant-for-Truth” in John Bunyan’s classic book, The Pilgrim’s Progress. He would often quote Valiant-for-Truth’s famous line, “I am a pilgrim, and am going to the Celestial City.” Similarly, Robert viewed himself as a pilgrim in a strange land, destined for heaven where his true citizenship lay.

Robert Brown became an Assemblies of God executive presbyter in 1915 and served numerous leadership roles, in addition to pastoring one of the most influential churches. But the Pentecostal Evangel article recalled his spiritual influence as his greatest trait. Robert Brown, the article extolled, “always stood for the highest standards of righteousness and holiness.”

Read the article, “Called Home,” on pages 3 and 11 of the March 6, 1948, issue of the Pentecostal Evangel.

Also featured in this issue:

• “A Pentecostal Revival in the Congo,” by Edmund Hodgson

• “The Test of True Discipleship,” by Robert A. Brown

• “A Mighty Revival at C.B.I.,” by Kathleen Belknap

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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POSTPONED: Tour of COGIC Holy Sites to be Hosted by Mother Mary P. Patterson

Mason Temple

THE HOLINESS EVOLUTION SUMMIT HAS BEEN POSTPONED, TENTATIVELY RESCHEDULED FOR SEPTEMBER 11-12, 2015.

The HOLINESS EVOLUTION SUMMIT will convene on Friday, April 17, 2015 touring the Holy Sites in Lexington/Holmes County, MS and concluding on Saturday, April 18, 2015 in Memphis, TN at the historical Peabody Hotel for a Continental breakfast affording each of us the opportunity to hear the teachings of Apostle Charles H. Mason (Holiness) by two anointed speakers: Dr. David D. Daniels III, Professor- McCormick Theological Seminary, Chicago, IL and Dr. Byron D. Klaus, Retired President- Professor of Intercultural Leadership Studies, Assemblies of God Theological Seminary, Springfield, MO.

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We will at gather Mason Temple for our pilgrimage to Lexington, MS to witness a life-changing experience.
Registration: $130.00 includes:
Deluxe R/T Transportation
Continental Breakfast
Delicious Hot Lunch
Commemorative Summit Bag
Summit Program Booklet
Tour Holy Sites (The Church of God in Christ, Inc.)

Registration & deposits are due by March 16, 2015
Registration & deposits are NON-REFUNDABLE

To submit your registration or for more information, contact:
Mrs. Mary P. Patterson
Pentecostal Heritage Connection
1389 Farrow Road
Memphis, TN 38116

Holiness Evolution Summit Schedule:
Friday, April 17, 2015
8:00am- Departure from Mason Temple Parking lot Memphis TN
10:30am- Arrive Lexington/Holmes County, MS
-Visit the jail cell where Bishop C.H. Mason was jailed
-Asia Baptist Church
-Site of the first church (where the Gin House once stood)
-St Paul Church of God In Christ (The Mother Church)
-Saint Industrial College/Saints Academy
-Little Red School House
12:30pm- Lunch & Summit (Speakers Dr. Percy Washington & Elder Jerry Ramsey)
3:30pm- Depart to tour Sweet Canaan Church of God in Christ
5:00pm- Depart for Memphis, TN

Saturday, April 18, 2015
9:00am – 11:30am Continental Breakfast & closing colloquy by
Dr. David D. Daniels III and Dr. Byron D. Klaus at Peabody Hotel, Memphis, TN

Additional information is available on the Facebook page for the event:
https://www.facebook.com/events/1632494036979873/

The city of Lexington, Miss.  turned COGIC founder Charles Harrison Mason's old jail cell into a tourist attraction. Bishop Mason was jailed for allegedly violating the Espionage and Seditious Acts during World War I. The art work is on the wall of the cell where Mason was incarcerated.

The city of Lexington, Miss. turned COGIC founder Charles Harrison Mason’s old jail cell into a tourist attraction. Bishop Mason was jailed for allegedly violating the Espionage and Seditious Acts during World War I. The art work is on the wall of the cell where Mason was incarcerated.

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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

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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Christians have Obligation to Oppose Statism, According to 1933 Assemblies of God Publication

Cartoon published in the Pentecostal Evangel, June 29, 1940.

Cartoon published in the Pentecostal Evangel, June 29, 1940.

By Darrin J. Rodgers

Christians have an obligation to oppose statism. An article in the May 1933 issue of the Latter Rain Evangel, a magazine published by the Stone Church (a prominent Assemblies of God congregation in Chicago), warned against fascism. The article defined fascism as “a State organization so absolute, [where] every interest is subordinated to the overriding authority of the organized State.”

This fascism, or statism, left little room for freedom of conscience. Under fascism the dictates of the State, according to the article, “overrides all considerations of religion, prejudice and inherited doctrine.” The State defined right and wrong: “All morality, as all religion, is thus lodged in purely civic virtues.”

The article noted that the Fascist and Nazi parties arose in a mere eight years in Italy and Germany due to economic distress. How did this happen? People who called themselves Christians accepted an “idolatrous nationalism” in which faith in human progress replaced the idea that truth resided in scripture and natural law.

What should Christians do when the state forces them to choose between loyalty to Christ or country? The article answered this query forthrightly: “Should such a dilemma arise, we follow Christ.”

Read the article on the Flower Pentecostal Heritage Center website: “State Religions,” Latter Rain Evangel, May 1933, pp. 17-18.

____________________________

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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Mexican Americans and Pentecostal Growth During the Great Depression

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This Week in AG History–February 12, 1932
By Darrin Rodgers

Also published in PE News, 12 February 2015

While the Great Depression (beginning in 1929) affected everyone in the United States, it was particularly devastating to refugees who had fled the Mexican Revolution. Over one million people left the violence and poverty of Mexico and moved to the United States between 1910 and 1920. By 1932, about 200,000 of those refugees had returned to Mexico because they were unable to find shelter or food in the United States.

It was during this economic downturn that great growth occurred in the Assemblies of God among Mexicans in the United States and in Mexico. H. C. Ball, the legendary Assemblies of God missionary to Hispanics, wrote about these struggles and growth in an article published in the February 13, 1932, issue of the Pentecostal Evangel.

Ball noted that most Mexican-American Pentecostals were poor laborers who had experienced significant hardship. Even the children of refugees who had been born in America “have been discriminated against most unjustly,” Ball noted. But in the midst of this cultural and economic chaos, he reported that “[t]he poor, hungry, perplexed Mexican people are turning to God.”

Assemblies of God Mexican missions in San Antonio and El Paso had capacity crowds. Students from Latin America Bible Institute were fanning out among the Mexican communities, witnessing of Christ’s saving and healing power. “While material blessings seem to be taken from [Mexican-Americans]”, Ball recounted, “spiritual blessings have surely taken their place.”

New converts spread the Pentecostal message in their homeland when they returned to Mexico. They led family members to Christ and started churches, despite laws that restricted the number of religious workers and buildings. Ball wrote, “The gospel must be preached in Mexico, it may mean martyrdom and prison, but it must be preached.”

The odds were stacked against the Mexican-American Pentecostals. They were a marginalized ethnic minority in the United States and a persecuted religious minority in Mexico. But they displayed uncommon strength, which they drew from their close relationship with God. “We don’t feel like getting discouraged because of the hard times,” Ball wrote, “for we feel that the Lord is near.”

Read the article, “Great Blessing at Latin American Council,” by H. C. Ball, on page 11 of the February 13, 1932, issue of the Pentecostal Evangel.

Also featured in this issue:

• “A Vital Need: A Forward Movement in Pentecost,” by W. E. Moody

• “What the Pentecostal People Believe and Teach,” by R. E. McAlister

• “Faith for Desperate Days,” by S. Chadwick

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

Leave a comment

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