Tag Archives: Pentecostal History

Pentecost Came to Madagascar in 1910 in a Revival of Signs and Wonders

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Rev. Rasoamanana, president of the Assemblies of God of Madagascar, and his wife, 1978.

This Week in AG History — November 15, 1930

By Darrin J. Rodgers
Originally published on AG News, 14 November 2019

The Pentecostal movement came to Madagascar, the island nation off the southeast coast of Africa, in 1910 in a great revival with signs and wonders. The revival began when a 60-year-old woman, Ravelonjanahary (known to English-speakers as Ravelo), who was believed to be dead, suddenly sat up during her own funeral. This caused quite a stir in her community, and she became known as “the resurrected one.”

Eighty-nine years ago, the Pentecostal Evangel published an account of Ravelo’s resurrection and the ensuing revival. After being raised from the dead, Ravelo was baptized in the Holy Spirit and felt God tugging at her heart to share her testimony and to preach the gospel. Ravelo initially rejected this call to the ministry. She reasoned, “I cannot speak, I am not clever.” But she heard God’s voice again, saying, “Go! Preach in My Name and heal the sick.”

Ravelo obeyed God’s voice and began ministering in a simple manner. She went from town to town, sharing God’s Word and her testimony. Before praying for a sick person, she would ask, “Have you repented? Have you given up your idols?” Ravelo’s ministry met with remarkable results. All across the countryside, people were healed and began to follow Christ.

At the time, Madagascar was a French Protectorate, and the French governors were hostile to Christianity. They introduced laws restricting the religious freedom of natives of Madagascar, showing particular opposition to Protestants. Ravelo persevered in spite of opposition from the government and society elites.

Local newspapers covered the revival, often defending Ravelo against attacks. One newspaper editorial noted that scoffers questioned whether Ravelo had really been raised from the dead. The editorial reasoned that proof of Ravelo’s resurrection was unnecessary, because the miraculous healings under her ministry were profound, frequent, and undeniable. Another newspaper defended her against charges of sectarianism, stating that she was not trying to build up one particular church.

People who were healed and who became Christians crowded into Lutheran, Reformed, Pentecostal, and other churches. Ravelo’s revival spilled into the broader Protestant church world, and to this day it is common for Madagascar Protestant churches of all stripes to encourage healing, exorcism, and biblical spiritual gifts.

The great revival sparked by Ravelo’s resurrection helped to lay the foundation for the Assemblies of God in Madagascar. In 2018, the Assemblies of God reported over 100,000 adherents in the island nation.

Read the entire article, “How Pentecost Came to Madagascar: A True Story of a Great Revival,” in the Nov. 15, 1930, issue of the Pentecostal Evangel.

Also featured in this issue:

• “War, the Bible, and the Christian,” by Donald Gee

• “Praying William: A Liberian Convert Testifies in His Own Words”

• “Healed of Bright’s Disease and Dropsy,” by Frank B. Anderson

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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Caring for the Orphans of India and Nepal: Anna Tomaseck, Pentecostal Pioneer

Tomaseck AnnaThis Week in AG History — November 8, 1930

By Ruthie Edgerly Oberg
Originally published on AG News, 07 November 2019

Anna Tomaseck (1902-1981), a single woman known as “Mamaji” (precious mother) to the many children whom she raised on the Indian/Nepali border, spent 50 years serving God in India and is credited with opening the doors of Nepal to the Pentecostal movement.

Tomaseck accepted Christ in a Billy Sunday crusade and consecrated her life to serve in whatever way God led. She trained as a registered nurse in Ohio and began to tell others of her desire to be a missionary, sensing a call to India. Her Presbyterian Sunday School teacher and many friends pledged their support and Tomaseck arrived in India in 1926.

Almost immediately, she was introduced to missionaries who had received the baptism of the Holy Spirit and she, too, accepted this gift and identified with the Assemblies of God in 1928. Tomaseck spent the first 10 years of her missionary service at the Assemblies of God Girls School in Bettiah, learning the Hindi language and assisting in evangelistic efforts.

In the Nov. 8, 1930, issue of the Pentecostal Evangel, she wrote, “Our school is growing and we have over one hundred students. We are much in prayer these days that God will again pour out His Spirit upon us, for we are a needy people and He alone can meet our need.”

Through these kinds of prayers, Tomaseck soon discerned there was something else that God had in mind for her. While visiting English missionary Amy Carmichael, she spent several days seeking for the specific assignment for which Christ had called her.

When Tomaseck left Carmichael’s mission, she believed that God had given her a two-fold mission: to raise children that no one else wanted and to reach the people of Nepal. Many discouraged her from this endeavor as Nepal was closed to Christianity. Tomaseck determined if she could not legally enter Nepal, she would get as close as she could.

Looking at a map of the railway system, she set her sights on Rapaydiya, the last Indian village before Nepal. In 1936, she purchased a one-way ticket and rented the house nearest the border – the last house in India – and began learning the Nepali language.

Tomaseck brought along with her three children who had been subsisting on whatever scraps they could find after their parents died. Soon local people understood that the young American lady would take in children, regardless of their health or status. Many more babies were brought to her home, from both India and Nepal. Some were orphans, some were unwanted by their families, and some were abandoned because their parents could not afford to feed them. Some had leprosy. They were all starving and sick.

Tomaseck received some criticism from other missionaries and supporters who felt that her time should be spend evangelizing rather than caring for sick children. She was undeterred. She instituted a teaching program that provided life skills for her children, seeing that each boy learned a trade and that each girl was taught to manage a home. As her children grew and moved out to find their place in life, more children came to take their place. In three decades of service on the Nepali border, Tomaseck raised 420 children in the Nur Children’s Home, teaching each of them about the love of Christ.

Tomaseck soon found that she was able to cross the border without police permission, as she was escorted by border guards who she had raised when they were boys. A string of churches was planted in southern Nepal and much of the leadership of the Pentecostal church traced their roots back to her ministry.

After 33 years in Rapaydiya, Tomaseck returned to Bettiah, where she remained until her retirement in 1976 at age 74. She moved to Maranatha Village in Springfield, Missouri, and passed away five years later.

God saw the need in a remote part of the world and He heard the prayer Tomaseck wrote in the 1930 Pentecostal Evangel, asking for His Spirit to be poured out on their work. He enabled a young single woman to raise up believers, teachers, laborers, and pastors who would go where missionaries could not go. Mamaji’s abandoned babies became men and women of the Spirit who built His church in India and Nepal.

Read Anna Tomaseck’s early report from the field on page 11 of the Nov. 8, 1930, issue of the Pentecostal Evangel.

Also featured in this issue:

• “In the Midst of Chinese Bandits” by W.W. Simpson

• “War, the Bible, and the Christian” by Donald Gee

• “From Witch Doctor to Gospel Preacher,” by A.R. Tomlin

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: iFPHC.org

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Charles Price Jones/Anita Bingham Jefferson Collection Deposited at Flower Pentecostal Heritage Center

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Charles Price Jones

By Darrin J. Rodgers

Charles Price Jones (1865-1949) was a prominent African American church leader, composer, educator, theologian, and poet. He founded the Church of Christ (Holiness) U.S.A., an African American Holiness denomination that shares a common history with the Church of God in Christ. He composed over 1,000 songs, many of which continue to be sung in churches across the denominational and racial divides. The songs for which Price is possibly best known are “Deeper, Deeper” and “Come Unto Me.”

Jones was licensed to preach as a Baptist minister in 1885. Jones was concerned that many Christians of his day seemed unconcerned with spiritual disciplines and godly living. He identified with the Holiness movement, seeking to bring spiritual renewal to black Baptist churches. He served as a pastor and an evangelist throughout the South. He also served as editor of the Baptist Vanguard newspaper, published by Arkansas Baptist College.

In 1895, Jones became pastor of the prominent Mt. Helm Missionary Baptist Church, which was the oldest African American church in Jackson, Mississippi. In the same year, Jones befriended another young Baptist minister, Charles Harrison Mason. A growing Holiness movement coalesced as Mason and like-minded ministerial colleagues joined Jones in a quest for holy living.

The emergence of the Azusa Street Revival (1906-1909) resulted in a split within the Holiness association led by Jones. While Jones and Mason both acknowledged that the gift of speaking in tongues had not ceased, they differed on whether it was the evidence of baptism in the Holy Spirit. Mason accepted the Pentecostal view of evidentiary tongues, while Jones did not. The led to the 1907 organization of the Pentecostal group, over which Mason was selected as overseer. Both groups went by the name Church of God in Christ. After several years of legal battles over the use of the name, Mason’s group won the right to call itself Church of God in Christ. Those who followed Jones incorporated in 1920 as Church of Christ (Holiness) U.S.A.

During the first half of the twentieth century, Jones was a well-known figure in African American Holiness and Pentecostal circles. However, in recent decades Jones and his remarkable achievements have faded from the memory of many Christians. This may be partly due to the relative growth of the two groups. The Church of Christ (Holiness) U.S.A. reported 12,960 members in 139 churches in the United States in 2012. The Church of God in Christ, however, in 1991 reported 5,499,875 members in 15,300 churches (these statistics apparently include worldwide members and churches).

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Dr. Anita Bingham Jefferson

Dr. Anita Bingham Jefferson, Christian educator and women’s leader in the Church of Christ (Holiness) U.S.A., has sought to educate new generations about Jones and his legacy by preserving and promoting his writings and life story. Over the past forty years, she has gathered historical materials. Since 1981, she has written or published seventeen books about Jones and the history of the Church of Christ (Holiness) U.S.A.  Several of Jefferson’s books about Charles Price Jones are still in print and are available on amazon.com.

Jefferson has deposited copies of her books, as well as some of her research materials, at the Flower Pentecostal Heritage Center (FPHC). These materials shed important light on Jones and the Church of Christ (Holiness) U.S.A., as well as more broadly on African American hymnody and the African American Holiness movement.

Pentecostal historians will find the collection indispensable in their efforts to better understand Charles Harrison Mason and the origins of the Church of God in Christ, which cannot be understood apart from the history of the Church of Christ (Holiness) U.S.A.

Interestingly, the denominations led by Jones and Mason identify differing origin stories. The Church of Christ (Holiness) U.S.A. originated in 1897. In 1896, after an extended period of prayer, Jones felt impressed by God to call for a Holiness convention. The convention was held the following year, in June 1897, at Mt. Helm Missionary Baptist Church.

The Church of God in Christ has identified two dates as its origin: 1897 and 1907. Two significant events relating to Mason occurred in 1897: he established a congregation in Lexington, Mississippi, and he received a revelation that the church should be named “Church of God in Christ.” The 1907 date refers to the Church of God in Christ’s organization as a Pentecostal denomination under Mason’s leadership.

Following the 1907 separation, the two groups grew and formed new churches across the United States. The Church of Christ (Holiness) U.S.A. established its headquarters in Jackson, Mississippi, and the Church of God in Christ established its headquarters in Memphis, Tennessee.

CPJonesBook

One of Dr. Jefferson’s books about C. P. Jones

Dr. Anita B. Jefferson deposited the collection at the FPHC with encouragement from Mother Mary P. Patterson, widow of J. O. Patterson, Sr., who served as Church of God in Christ Presiding Bishop (1968-1989). Patterson, through her company, the Pentecostal Heritage Connection, has spent over 12 years raising awareness of the Charles Harrison Mason’s formative ministry years in Mississippi. She organized tour groups of Lexington, she built relationships with community leaders, church leaders, and academics, and she spearheaded the placement of two official State Historical Markers in Lexington. Patterson deposited her husband’s papers at the Flower Pentecostal Heritage Center in 2012.

The Charles Price Jones/Anita Bingham Jefferson Collection takes its place alongside other significant African-American Pentecostal collections deposited at the FPHC in recent years, including:

  • Bishop J. O. Patterson, Sr. Collection (Patterson served as Presiding Bishop of the Church of God in Christ, 1968-1989)
  • Mother Lizzie Robinson/Rev. Elijah L. Hill Collection (Robinson was the founder of the Church of God in Christ Women’s Department)
  • James L. Tyson Collection (Tyson is the historian of the Pentecostal Assemblies of the World, which is the largest African-American Oneness Pentecostal denomination)
  • Alexander C. Stewart Collection (Stewart is the historian of the Church of Our Lord Jesus Christ of the Apostolic Faith, Inc., the second largest African American Oneness Pentecostal denomination)
  • Robert James McGoings, Jr. Collection (McGoings was a prominent African-American Oneness Pentecostal from Baltimore, Maryland)

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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 archives and research center 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: http://www.iFPHC.org

 

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The German District Council: 97 Years and Counting

German District

A group of ministers from the German District standing outside a church; circa 1940s. Identified are (l-r): John Koch (independent pastor), 2 unidentified, Mr. Petrat (lay preacher from Detroit, MI), David Hintz (lay minister and printer from Milwaukee), L. W. Drewitz, C. W. Loenser, Henry Scharf, unidentified, and Hugo Ulrich.

This Week in AG History — October 29, 1961

By Glenn W. Gohr
Originally published on AG News, 31 October 2019

The German District Council of the Assemblies of God was organized 97 years ago to serve German-speaking Pentecostals in the United States. The German district (known as the German Branch until 1973) was birthed in the fall of 1922 at a meeting held in New Castle, Pennsylvania. Participants at the organizing meeting came from Michigan, Illinois, New Jersey, New York, Ohio, Pennsylvania, Wisconsin, and Canada.

General Chairman E. N. Bell praised the formation of a German district. He said, “We should be glad to have a German Branch to recommend Germans for credentials and to encourage you every way possible. God bless and guide you. Door is open.”

August H. Wendt was chosen as the first superintendent and served until his death in 1929. He was succeeded by Hugo A. Ulrich, pastor of Bethel Tabernacle in Milwaukee, Wisconsin. Other superintendents through the years include Carl W. Loenser, Alvin Sprecher, Raymond Rueb, David D. Rueb, and the current superintendent, Daniel J. Miller.

As the German Branch continued to grow, additional congregations were started among German-speaking families in the northern plains states, primarily among German immigrants from Russia. Most of these new congregations were in Nebraska, North Dakota, and South Dakota. Congregations were also started in Santa Clara, California, and Puyallup, Washington, and other places with a German population. A number of the early German district pastors were bivocational or shepherded multiple congregations.

By the 1950s most German district congregations were holding services in both English and German languages. A majority of the church members were immigrants from German-speaking settlements in Russia, Poland, Germany, Hungary, and other Eastern European countries. They or their parents had fled Germany during wartime, depression, or famine. Although the culture in their new-found land was different, these people felt drawn to churches that ministered to them in their native tongue.

The printed word has also helped to advance the German district. Its publications through the years have included Wort und Zeugnis (“Word and Witness”), Licht und Leben (“Light and Life”), and Lektionsheft (a Sunday School quarterly), Crossroads, and GD Insight.

The German District Council office is located in Saint Joseph, Michigan. The district also operates Bethel Park (Bridgman, Michigan), which serves as the location of the annual German district family camp and other events.

In October 1961, Alvin Sprecher, secretary-treasurer of the German Branch, gave a report of the German Branch, which at that time was one of six non-English language branches of the Assemblies of God in the United States. He reported, “Nearly one hundred more souls were saved in German churches this year than last.” He described several efforts to start new German churches over the past year. He also told of a “profitable camp again this summer” with J. P. Kolenda as the speaker. “We had record attendance,” reported Sprecher, “and a blessed outpouring of the Holy Spirit with souls saved and believers filled.” He also was thankful for a successful youth camp where “a number of children were saved, and some received the baptism of the Holy Spirit.”

The German district is still planting churches in new locations across the United States. Interestingly, in recent years a number of African-American churches and ministers have affiliated with the German district. The German district is also active in missions work around the globe. In 2018, the German district consisted of 34 churches in the United States with 2,677 adherents.

Read Sprecher’s article, “German Branch Makes Gain” on page 7 of the Oct. 29, 1961, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Big Breakthrough,” by E. M. Clark

• “The Time of Great Trouble,” by R. M. Riggs

• “Pentecost Repeated,” by Harley Vail

And many more!

Click here to read this issue now.

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

See also: “The German District: Ninety Years and Counting” published in Assemblies of God Heritage in 2012.

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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J. Narver Gortner: The Methodist Pastor Who Became an Assemblies of God Pioneer

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J. Narver and Della Gortner, with their son, Vernon, circa 1914

This Week in AG History — October 25, 1930

By Darrin J. Rodgers
Originally published on AG News, 24 October 2019

Most people today probably associate the name Gortner with Marjoe Gortner (1944- ), the child evangelist-turned-movie star. Early Assemblies of God members, however, would associate the name with his grandfather, J. Narver Gortner (1874-1961). J. Narver, the son of a Methodist missionary, became a prominent early leader in the Assemblies of God.

J. Narver’s father was an old-fashioned Methodist preacher who taught the importance of holy living and who believed that God still performs miracles. His father yielded to a call to serve as a missionary in Liberia. The Gortner family sailed for Liberia in 1887, but their life as African missionaries was short-lived. J. Narver’s father died in 1888, and his grieving widow and two sons went back to America, where they settled on the family farm in Nebraska.

The sorrowful experience in Liberia might have caused J. Narver to reject the thought of entering the ministry. However, he felt a pull toward the pastorate and enrolled at Garrett Biblical Institute (now Garrett Theological Seminary) in Evanston, Illinois. He began pastoring his first church, a Methodist congregation in Inman, Nebraska, at the age of 19.

Narver pastored several churches in Nebraska, numerous people accepted Christ under his ministry, and he rose in prominence in the Methodist Church. In 1911, his wife, Della, became deathly sick. J. Narver accepted the pastorate of a church in southern California, hoping that the change in climate would bring a measure of relief to Della.

Della did get better, but her healing did not come from the weather. Rather, she attributed her healing to the prayers of several Christians, including Pentecostal pioneer and medical doctor Finis Yoakum. She often testified that before she was healed, she had subsisted for fourteen months primarily on raw eggs and malted milk. After she was healed, she could eat beef, mashed potatoes, and gravy, and anything else she wanted.

Della’s healing caused the Gortners to view Pentecostals favorably. Pentecostals were generally considered part of the broader Holiness and Wesleyan movements, with which the Gortners also identified. However, Pentecostals also placed an emphasis on the baptism in the Holy Spirit with an evidence of speaking in tongues, which was not emphasized in Gortner’s Methodist church.

In 1914, J. Narver read about a Pentecostal camp meeting slated to be held in Cazadero, in the California Redwoods. Carrie Judd Montgomery, an early Pentecostal healing evangelist, was going to minister at the camp. He had read Montgomery’s periodical, Triumphs of Faith, and wanted to experience a Pentecostal service for himself.

J. Narver attended the camp and received a powerful experience of being baptized in the Holy Spirit. He also was healed of a long-standing painful spinal condition after evangelist Smith Wigglesworth, another speaker at the camp, prayed for him.

The 40-year-old Methodist pastor was both exhilarated and in a quandary. He wanted to testify about his baptism in the Holy Spirit and his healing.  However, he thought it would likely cost him his position as a Methodist pastor and denominational official.

Gortner went home and next Sunday morning told his Methodist congregation in Arroyo Grande what had happened to him. They listened with interest, Methodist officials did not remove him from the pastorate, and his fears subsided. He remained in the Methodist church until 1919, when he decided to become more involved in the young Pentecostal movement.

Gortner transferred his ordination to the Assemblies of God and quickly rose in prominence in his new church. In 1920, he became the first superintendent of the Central District of the Assemblies of God, and the following year he became a member of the Executive Presbytery, a position he kept for 26 years. He also served as a pastor in Oakland, California (1927-1937) and president of Glad Tidings Bible Institute in San Francisco (1941-1947). He authored five books and over 250 articles published in the Pentecostal Evangel.

According to historian Carl Brumback, Gortner was a very influential theologian and church leader in the Assemblies of God from the 1920s through the 1940s. Brumback viewed J. Narver Gortner, Samuel A. Jamieson, and P. C. Nelson as a “doctrinal trio” which had “a great part in molding the conservative nature of the Assemblies of God.” In 1927, Gortner championed the idea of changing the name of the Assemblies of God to The Pentecostal Evangelical Church. Gortner was not ashamed of being Pentecostal and thought the term Pentecostal should be in the name of the Fellowship. He also built bridges across the denominational divides and played a significant role in the formation of the National Association of Evangelicals.

In its early decades, the Assemblies of God benefited significantly from an influx of veteran ministers from other denominations whose lives had been touched by the work of the Holy Spirit. J. Narver Gortner was one such minister, and his influence can still be felt through the countless lives that he touched through his ministry and writings.

Read Gortner’s testimony on pages 6 and 7 of the October 25, 1930, issue of the Pentecostal Evangel.

Also featured in this issue:

  • “Is the Baptism in the Holy Spirit a Necessity?” by P. C. Nelson
  • “The Initial Evidence of the Baptism in the Holy Spirit,” by Donald Gee
  • “Was the Apostle Paul a Madman?” by Charles A. Shreve

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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Joseph Smale and the Lost Sermons that Prepared Los Angeles for the Azusa Street Revival

Pentecostal BlessingThis Week in AG History — October 7, 1962

By Darrin J. Rodgers
Originally published on AG News, 10 October 2019

The Azusa Street Revival (1906-1909) in Los Angeles and the African-American pastor of the Azusa Street Mission, William Seymour, have become iconic symbols of the Pentecostal movement. However, historians and participants in the revival point to a lesser-known Baptist pastor and graduate of Spurgeon’s College, Joseph Smale, who helped prepare Los Angeles for the revival.

The immediate catalyst for the Azusa Street Revival came in the summer of 1905 when Smale, pastor of First Baptist Church of Los Angeles, returned from a visit to Wales. He had attended meetings during the great Welsh Revival, during which entire towns experienced an outpouring of the Holy Spirit. Smale witnessed countless people repent of sin and turn toward God, and he prayed for God to do a similar work in Los Angeles.

Smale opened up his church for daily intercessory prayer meetings. Spiritually hungry people came from across Los Angeles and cried out to God for revival — praying specifically for a new “Pentecost.”

The prayer meetings attracted large numbers of people. However, some Baptist leaders opposed the spontaneous character of the prayer. They forced Smale to resign as pastor. He formed a new congregation, The New Testament Church of Los Angeles, which became a hub for people who committed themselves to pray for revival.

In the fall of 1905, Smale preached a series of sermons titled “The Pentecostal Blessing.” He encouraged believers to seek a restoration of the spiritual blessings described in the New Testament. Under Smale’s ministry, countless people developed a great hunger for God and engaged in deep prayer and Bible study.

Joseph Smale - FBCLAWhen William Seymour came to Los Angeles in the spring of 1906 and began encouraging believers to seek biblical spiritual gifts, he found fertile ground for his message. People from varied backgrounds and from numerous churches — including Smale’s church — crowded into the Azusa Street Mission to experience the modern-day Pentecost for which they had been praying.

Historians have long known that Smale’s sermon series, “The Pentecostal Blessing,” played a pivotal role leading up to the Azusa Street Revival. The sermons were a manifesto on the importance of recovering the spiritual life of the early church. They convicted and persuaded many to seek for a greater outpouring of the Holy Spirit. However, it appeared that Smale’s sermons had been lost to history. No copies apparently survived.

Then the unexpected happened. Several years ago, someone bought a copy of Smale’s sermons at a garage sale in Oklahoma. He was not aware of their significance and showed them to Flower Pentecostal Heritage Center director Darrin Rodgers, who immediately discerned their importance. The sermons were deposited at the Heritage Center, where they are safely preserved for posterity.

Importantly, Gospel Publishing House has republished The Pentecostal Blessing, which was officially released as part of its “Spirit-Empowered Classics” series in 2017. The book includes a series foreword by noted Azusa Street Revival historian Cecil M. Robeck Jr. and a biographical sketch of Smale by his biographer, British Baptist educator Tim Welch.

The sermons that prepared Los Angeles for the Azusa Street Revival – long thought to be lost – are now available to 21st century readers.

The Oct. 7, 1962, issue of the Pentecostal Evangel includes an article by Stanley Horton about the Azusa Street Revival, which begins by describing Smale’s role in the revival.

Read Stanley Horton’s article, “Pentecostal Explosion: Once the Spirit Fell at Azusa Street the Waves of Pentecostal Power Quickly Spread throughout the Religious World,” on pages 8-9 of the Oct. 7, 1962, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Ecumenicity: False and True,” by Frank M. Boyd

• “Tribes, Tongues, and Triumphs,” by Marion E. Craig

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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Alice E. Luce: Spanish-Speaking Pentecostals Have Three Special Claims

LABI

Faculty and students at Latin American Bible Institute, Los Angeles, California; circa 1941. Alice Luce (back row, far left); Josue Cruz (back row, 3rd from left), Demetrio Bazan (back row, 5th from left). Others unidentified.

This Week in AG History — June 25, 1927

By Darrin J. Rodgers
Originally published on AG-News, 27 June 2019

“A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time” (Isaiah 60:22). Alice Luce, an educator and missionary to Spanish speakers along the U.S.-Mexican border, referred to this verse in 1927 when describing the burgeoning Hispanic work in the Assemblies of God.

Luce noted that, only 12 years earlier, Henry C. Ball started a small Pentecostal mission among refugees from the Mexican Civil War who settled in Ricardo, Texas. What began as a small work quickly blossomed into an important and growing part of the Assemblies of God.

Luce tallied the existence of over 100 Spanish speaking congregations that served between 2,000 and 3,000 converts. Two Spanish language Bible schools were begun the prior year, one by Ball in Texas and another by Luce in California. These two schools, now known as Christ Mission College (San Antonio, Texas) and LABI College (La Puente, California), continue to serve an important role by training Spanish speaking ministers.

But the Spanish work in the Assemblies of God made an impact that stretched into the broader Christian tradition. In 1916 Ball published a Spanish language hymnal, Himnos de Gloria, that enjoyed wide distribution among Christians of all denominational stripes in the Western hemisphere. No fewer than 115,000 copies had been sold as of 1927. Ball’s monthly periodical, La Luz Apostolica, had a circulation of 2,000. In 1924, Casa Evangélicas de Publicaciones (Gospel Publishing House), was formed in San Antonio, Texas, and churned out countless pieces of Spanish language literature that circled the globe.

Luce wrote that the Spanish speaking churches could make a “special claim.” She identified three things that, taken together, set apart the missions work among the Hispanics. First, she believed that the Bible commanded Americans to be a witness to Mexicans. She wrote that Jesus commanded Christians to testify “first in Jerusalem (which for us means the town where we live), next in all Judea (which would represent our home country), and then in Samaria, which must represent Mexico, our nearest neighbor. These were all to be evangelized before the disciples should proceed to the uttermost parts of the earth.”

The second special claim of Hispanic ministry, according to Luce, was its “great fruitfulness.” She wrote, “from a purely business point of view this work has a special claim upon us, because its converts are numbered by the thousand, most of them receive the Baptism of the Holy Ghost soon after they believe.” Importantly, she noted that the Hispanic work quickly became indigenous: “new missions are continually springing up, the message of full salvation being carried from place to place by the converts themselves.”

Thirdly, Luce wrote, “This Latin American work appeals to us in a special way because it can be done so easily and with so little expense.” This ministry did not require a passport or fundraising, just “the trouble to get a few Spanish tracts and go from door to door in the Mexican quarter of your own town.”

When Luce quoted Isaiah 60:22, she implied that the growing Spanish speaking constituency in the Assemblies of God would become “a strong nation.” Her prediction came true. In 2017, 23.2% of Assemblies of God adherents (744,297 people) in the United States were Hispanic.

Read the entire article by Alice E. Luce, “The Latin-American Pentecostal Work,” on pages 6 and 7 of the June 25, 1927, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Living in the Lord’s Banqueting House,” by A. G. Ward

• “Pentecostal Seekers,” by Ernest S. Williams

• “The Next War”

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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