Tag Archives: Pentecostal History

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
Website: http://www.iFPHC.org

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E.N. Bell’s 1919 Response to Oneness Pentecostalism

BaptismThis Week in AG History —September 6, 1919

By Ruthie Edgerly Oberg
Originally published on AG News, 06 September 2018

In 1913, a doctrinal view that later fractured the young Pentecostal movement found its roots in a camp meeting In Los Angeles. The resulting divide into Trinitarians and Oneness Pentecostals, sometimes called “The New Issue,” was addressed many times by early Assemblies of God leaders, coming down firmly on the side of the historic Christian view of the Trinity.

At a camp meeting at Arroyo Seco, California, many people began to notice the miracles that came in response to prayers, “in the name of Jesus.” Amid this focus, a man named John Scheppe claimed to have had a revelation of the power of the name of Jesus. Another minister remarked that the apostles did not mention baptizing in the “name of the Father, Son, and Holy Ghost” but rather “in the name of Jesus.” After the camp meeting, many began to rebaptize in “the name of Jesus” only.

Gradually, some began to consider what baptizing in “Jesus Only” implied. Some preachers began to preach that when Scripture speaks of “the name of the Father, the Son, and the Holy Ghost” that it meant that the Father, the Son, and the Holy Ghost had a name: Jesus. Eventually, this led to the understanding that there was only one person in the godhead — Jesus Christ. The teaching spread that Jesus IS the Father, and the Son, and the Holy Spirit.

Many Pentecostals accepted rebaptism in Jesus’ name (including E. N. Bell, the first general chairman of the Assemblies of God) without accepting a denial of the Trinity. Wanting everything that Jesus had for them they gladly were willing to undergo the waters of baptism in identifying with the power of His name. However, the confusion that resulted led to many ministerial discussions, debates, and numerous articles. At the 1915 General Council it was recommended that there be no divisions based on baptismal formulas but a resolution was passed affirming the distinctions with the Trinity. In 1916, the General Council approved a “Statement of Fundamental Truths” that clearly articulated where the Assemblies of God stood on the deity of Christ and the Trinity.

E. N. Bell, the first general chairman (later called general superintendent), in the Sept. 6, 1919, Pentecostal Evangel addressed this issue in an article entitled, “The Great Controversy and Confusion.” Some of the brothers advocating the “Jesus Only” position had reported that the newly formed Assemblies of God was opposed to baptism in the manner in which the apostles baptized in the book of Acts and that church leadership was preventing “teaching that exalts Him (Jesus) as God.”

Bell explained that the General Council of the Assemblies of God did not raise any issue over people baptizing in the name of Jesus until “there came to be attached to it certain fundamental errors” that “made only the entering wedge for other teaching not found in Acts” or “a single line in the whole New Testament.”

Bell continued to expound upon the understanding of the nature of the relationship between the Father, the Son, and the Holy Spirit: “There is That in the Father of Jesus which makes Him the Father and not the Son; there in That in the Son of God which makes Him the Son and not the Father; and there is That in the Holy Ghost which makes Him the Holy Ghost and not the Son. Yes, the Father is the Begetter of Jesus, and Jesus is the Begotten. The Father is not the Begotten of Jesus, and Jesus is not the Begetter of the Father … God in His Word uniformly maintains these distinctions.”

The split in the young Pentecostal movement was difficult for the leaders on both sides as each sought to lift up the name of Jesus and see Him glorified in the power of the Holy Spirit through their lives and ministry. Differences in scriptural understanding led to difficult choices in supporting ministries and in fellowshipping together.

Bell ended his 1919 article with these words, “If the other brethren had never introduced other matters dishonoring to the Father and to the Son, and contrary to the Scriptures, and had held only for the matchless and glorious TRUE DEITY of the blessed Son of God, then we would be all pulling together today … if they will drop all these unscriptural issues and hold only for His true Deity, we can do it yet.”

Doctrinal divides are never easy within the body of Christ. The Assemblies of God has sought, since its beginning, to hold fast to scriptural teachings as a primary way to uphold unity within the Church of Jesus Christ.

Read E. N. Bell’s article, “The Great Controversy and Confusion,” on page 6 of the Sept. 6, 1919, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Soul Food for Hungry Saints,” by A.G. Ward

• “Sunday School Lesson from a Pentecostal Perspective”

• “Pacific Pentecostal Bible School,” by Elder D.W. Kerr

And many more!

Click here to read this issue now.

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

Do you have Pentecostal historical materials that should be preserved? Please consider depositing these materials at the Flower Pentecostal Heritage Center (FPHC). The FPHC, located in the Assemblies of God national offices, is the largest Pentecostal archive in the world. We would like to preserve and make your treasures accessible to those who write the history books.

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: archives@ag.org
Website: http://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 PE-News, 5 October 2017

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.

Joseph Smale - FBCLA

Photo courtesy of First Baptist Church of Los Angeles Archives

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.

When 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 just republished The Pentecostal Blessing, which was officially released as part of its “Spirit-Empowered Classics” series on Oct. 3, 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.

Click here for more information about the newly-republished edition of The Pentecostal Blessing.

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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E. S. Williams: The Azusa Street Veteran Who Led the Assemblies of God for 20 Years

ESWilliams

Ernest S. Williams (2nd from left) sitting in a gospel car used for evangelism efforts by his Philadelphia congregation, Highway Mission Tabernacle, circa 1920.

This Week in AG History — June 9, 1957

By Glenn W. Gohr
Originally published on PE-News, 8 June 2017

Having just observed Pentecost Sunday, it is fitting to remember the Pentecostal testimony of Ernest S. Williams (1885-1981), who was the only participant in the Azusa Street revival to later become a general superintendent of the Assemblies of God (1929-1949).

Known for his spiritual depth, he led the Fellowship during a period of significant growth in numbers as well as expanding outreach programs. During his watch, the Assemblies of God opened several new Bible schools and developed programs such as the Sunday School Department, Education Department, U.S. Missions, Chaplaincy, Youth Ministries, and Speed the Light. He wrote several books on theology, taught theology courses at Central Bible Institute, and authored a “Question and Answer” column for the Pentecostal Evangel.

Ernest Williams was born in San Bernardino, California, where his family was active in a Holiness church. He testified that he was saved and sanctified in 1904 at age 19.

Two years later, in August 1906, Williams was living in Colorado when he received letters from his mother telling him about the outpouring of the Holy Spirit in Los Angeles. That September, Williams and a friend traveled to Los Angeles to observe for themselves what was happening.

His first visit to the Azusa Street Mission was on a Sunday morning. What touched him the most was the altar service at the end of the meeting. The front of the mission was packed with seekers and altar workers. Christians and unsaved spectators crowded around to see what was going on. Some at the altar were seeking to be filled with the Holy Spirit; others were worshiping God in unknown tongues. Some were prostrate under the power of God. People were worshiping everywhere. In his autobiography, Williams stated this worship was best described in Ephesians 5:19, “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.”

Williams looked on, not knowing what to think. His heart was hungry for God. He already had salvation, but he was not satisfied. After much prayer and study of the Word, he returned to the Mission and began to seek the baptism in the Holy Spirit. On Oct. 2, 1906, he received the Pentecostal blessing. Williams recalled, “How rich an experience, and in my private devotions spontaneous speaking in tongues became a large part of the outpouring of my heart in worship of God.”

This was Williams’ introduction into the Pentecostal Movement, and he never regretted his decision. Feeling called into the ministry, Williams was ordained by the Apostolic Faith Mission under the ministry of William J. Seymour in 1907. He went on to lead a Pentecostal mission in San Francisco in August 1907. From there he traveled as an evangelist to Colorado Springs, Portland, and other places in the Northwest. In Portland, he met Laura Jacobsen, and two years later she became his wife in 1911.

Together the Williamses pastored small churches in Kentucky; Conneaut, Ohio; and Seattle, Washington. E. S. Williams read in the Word and Witness, an early Pentecostal newspaper, about the formation of the Assemblies of God, and he decided to join the young fellowship in 1915.

Next the Williamses pastored in Bradford, Pennsylvania, in 1916 and Newark, New Jersey, beginning in 1917, where Bethel Bible Training School had recently opened. In 1920, Williams became the pastor of Highway Mission Tabernacle in Philadelphia, where he served for a little over 10 years. He then was elected general superintendent and served for 20 years in that office (1929-1949) as he guided the Assemblies of God through the Great Depression, World War II, and the post-war era.

Throughout his ministry, Williams pointed back to his baptism in the Holy Spirit as being a defining moment in his life. In an article from 60 years ago titled, “Baptized With the Holy Spirit,” E. S. Williams explained the doctrine of being baptized in the Holy Spirit from a scriptural viewpoint.

Williams wrote, “The Baptism with the Holy Spirit is a definite experience.” He further declared, “It was definite in the time of the early Church; it ought to be definite today.” He called the Holy Spirit “the promise of the Father.” To back this up, he quoted from Luke 24:47-49 where the disciples were instructed to “tarry in the city of Jerusalem” until they would be “endued with power from on high.”

The June 9, 1957, issue of the Pentecostal Evangel emphasized Pentecost Sunday. Read “Baptized With the Holy Spirit” on page 20.

Also featured in this issue:

• “Pentecostal Patience,” by Donald Gee

• “Endued With Power From on High,” by Myer Pearlman

• “Pentecost,” by Louis H. Hauff

And many more!

Click here to read this issue now.

The 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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Now Hiring: Two Professional Archivist Positions at the Flower Pentecostal Heritage Center in Springfield, MO

fphc-vault

The Flower Pentecostal Heritage Center in Springfield, Missouri, seeks to hire an Archivist and a Digital Archivist. The two positions are full time with benefits (see job descriptions below).

The Flower Pentecostal Heritage Center (FPHC) is the largest Pentecostal archives and research center in the world. Located in the Assemblies of God National Office, the FPHC’s collections span the broader Pentecostal and Charismatic movements. Staff members have the privilege of interacting with scholars, church leaders, and those who lived the history. The positions are ideal for a trained librarian or archivist who loves our Pentecostal heritage. Our work here is very meaningful.

Please forward this information to people who would be a good fit for the positions of Archivist or Digital Archivist. These are important positions, and it will take special persons to fill them.

All candidates must complete the application on the Assemblies of God National Office HR website: https://jobopenings.ag.org/careers.aspx  I would be delighted to speak to inquirers.

Darrin J. Rodgers, M.A., J.D.
Director, Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, MO 65802 USA
phone: (417) 862-1447, ext. 4400
toll free: (877) 840-5200
email: drodgers@ag.org
website: www.iFPHC.org

___________________

The position descriptions are listed below.

Archivist

Position summary:

The Archivist is a key member of the Flower Pentecostal Heritage Center’s curatorial and special collections team and plays a pivotal role in helping the FPHC to care for and promote its collections. S/he will be responsible for overseeing the organization, cataloging, processing, care and accessibility of its archival materials and rare book collections.

Experience required:

1) Two years work experience in a library or archives, including online cataloging; 2) Knowledge of archival principles of arrangement and description for cataloging, and familiarity with MARC data elements; 3) A working knowledge of Pentecostal history is needed for purposes of cataloging; 4) Computer/PC proficiency. Aptitude to catalog in multiple languages preferred.

Education/Training required:

Master’s Degree in Library/Archival Science or equivalent experience.

Personality qualities required:

Position requires good organizational skills, a high level of concentration, and attention to detail, in order to maintain necessary high quality and consistency.

Salary:

The salary is negotiable and commensurate with experience (Salary Range Code 19).

Job duties:

1) Process/Catalog archival materials.

  • Accession, process, inventory and catalog archival materials and publications;
  • Create MARC-format catalog records for FPHC online catalog;
  • Create word processed finding aids to facilitate access to archives and manuscript collections;
  • Establish name and subject entries and ensure the implementation of current, consistent cataloging standards; and
  • Identify manuscript materials in need of conservation treatment and recommend appropriate treatment.

2) Reference services.

3) Fulfill special tasks assigned by the Director.

______________________

Digital Archivist

Position summary:

The Digital Archivist is a key member of the Flower Pentecostal Heritage Center’s curatorial and special collections team. S/he will be responsible for overseeing the development of the FPHC website and digital resources.  The Digital Archivist will also process archival materials and supervises Archives Specialists.

Experience required:

1) Two years work experience in a library or archives or in a related history field; 2)  Knowledge of archival principles and procedures; 3) Computer/PC proficiency. Familiarity with scanning, Adobe Acrobat, WordPress, DSpace, CONTENTdm, and video and audio editing preferred.

Education/Training required:

Master’s Degree in Library/Archival Science or equivalent experience.

Personality qualities required:

Position requires good organizational skills, a high level of concentration, and attention to detail, in order to maintain necessary high quality and consistency.

Salary:

The salary is negotiable and commensurate with experience (Salary Range Code 20).

Job duties:
1. Maintain and develop Heritage Center website.

2. Digitize archival materials.

  • Scan, OCR, or capture photographs, text, audio, and video materials according to the accepted archival standards;
  • Assign appropriate identification as well as physical location for files;
  • Provide means for physical and file-format migration when needed; and
  • Establish working relations with outside vendors when assistance is needed.

3. Process paper archival materials as assigned by the Director.

4. Train and supervise part-time Archives Specialists.

5. Other responsibilities.

  • Keep abreast of technology and procedures useful in creating digital access to archival materials;
  • Assist the Director in developing and maintaining digital exhibits in the Museum;
  • Maintain quality control on scanning equipment;
  • Work with freelancers and vendors on projects; and
  • Complete other assignments as delegated by the Director.

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Alexander C. Stewart Deposits Important African-American Pentecostal Collection at FPHC

Stewart3

William L. Bonner (left), Chief Apostle of the Church of Our Lord Jesus Christ of the Apostolic Faith, Inc., with Alexander C. and Shirlene Stewart on their wedding day, June 22, 1985, at Solomon’s Temple, Detroit, Michigan.

Alexander C. Stewart, the respected historian of the Church of Our Lord Jesus Christ of the Apostolic Faith, Inc. (COOLJC), has deposited an important African-American Pentecostal collection at the Flower Pentecostal Heritage Center (FPHC).

Stewart has a long history in both Trinitarian and Oneness African-American churches. He was raised in Bethel Gospel Assembly, the large Harlem congregation affiliated with the United Pentecostal Council of the Assemblies of God. In 1974, while still in high school, he accepted the Oneness message and became a member of Greater Refuge Temple, the COOLJC headquarters church located in Harlem. Immediately upon joining his new church, he began collecting historical materials relating to African-American Oneness Pentecostalism.

Stewart described his passion for preserving Pentecostal history: “My life was changed, and I wanted to ensure the preservation of the legacy, heritage and contributions of African Americans and African-Caribbean Americans to Pentecostalism and American religion. As denominations and religious movements mature, generations become disconnected from the values, struggles and sacrifices of their founders. We must remember where we came from, and we must know our roots, so we can shape the future for this generation and the next.”

Alexander Stewart has served the COOLJC in various capacities. In 1988, he was appointed Chairman of the Church History Committee for the Greater Refuge Temple Board of Youth Education. He was editor of the Board’s periodical, Educationally Speaking. In 1991, he was appointed Assistant Historian, serving under Dr. Robert C. Spellman. Stewart and his wife, Shirlene, moved in 1993 to Columbia, South Carolina, and assisted Chief Apostle William L. Bonner in planting a new congregation. When the W. L. Bonner School of Theology (now W. L. Bonner College) was established in Columbia in 1995, Alexander and Shirlene were founding faculty members. He holds a Masters of Theology (Parkerburg Bible College, 2002) and a Masters of Theological Studies (Regent University, 2014).

A careful researcher and writer, Stewart has edited or written for numerous scholarly and church-related publications. His first book, The Silent Spokesman: Bishop Robert Clarence Lawson (1994), was co-authored with Sherry Sherrod DuPree. He also served as editorial and research consultant for the 1999 biography of Presiding Bishop William L. Bonner, And the High Places I’ll Bring Down. He also wrote three articles in The Encyclopedia of Christian Civilization (Blackwell, 2011), edited by Dr. George Thomas Kurian. He is a longtime member of the Society for Pentecostal Studies, and he has presented three papers at the society’s annual meetings.

Stewart

A few publications from the Alexander C. Stewart Collection.

The Alexander C. Stewart Collection consists of 6 linear feet of publications, newspaper clippings, and correspondence, primarily relating to the COOLJC, other African-American Oneness Pentecostal churches, and Bethel Gospel Assembly. The bulk of the collection documents the development of the COOLJC over the past 30 years, with special attention to denominational publications and W. L. Bonner College.

Stewart began depositing materials at the Flower Pentecostal Heritage Center over 20 years ago and has continued to add items over the years. Due to the collection’s size and importance, the items have been brought together and recataloged as a special collection, which will aid researchers. Stewart has placed additional collections of materials at the following repositories: the United Pentecostal Historical Center (Hazelwood, MO), Schomburg Center for Black Research (New York Public Library), and Pan-African Archive of the William Seymour College (Bowie, MD).

The Alexander C. Stewart Collection is important, as it provides researchers access to materials that may otherwise be difficult to find. African-Americans, other than the iconic figures of William J. Seymour and Charles H. Mason, are often neglected in standard Pentecostal history books. This is ironic, as African-Americans played leading roles in the origins and development of Pentecostalism in America. In concentrating on the development of certain white segments of the movement, historians often have under-represented the stories of ethnic minorities and those in the plethora of smaller Pentecostal denominations. In recent years, the FPHC has attempted to remedy this problem by building bridges across the racial, linguistic, national, and denominational divides, intentionally collecting materials from the broader Pentecostal movement.

The Alexander C. Stewart collection fills in important gaps in the FPHC’s collections by making accessible a large amount of primary and secondary source materials on the COOLJC, which is the second largest African-American Oneness Pentecostal denomination in the United States. The Alexander C. Stewart Collection takes its place alongside other significant African-American Pentecostal collections deposited at the FPHC in recent years, including:

_________________

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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Collection of Madison R. Tatman, Oneness Pentecostal Pioneer, Deposited at FPHC

Tatman

The personal papers and publications of Madison R. Tatman (1872-1953), an early Pentecostal evangelist who was active in both Trinitarian and Oneness Pentecostal circles, were recently deposited at the Flower Pentecostal Heritage Center. Known as the “Cyclone Evangelist,” Tatman traveled across North America and interacted with many key figures of the early Pentecostal movement.

Tatman started in the ministry in 1902 in the General Eldership of the Churches of God in North America (also known as the Winebrenner Church of God), a German Arminian Baptist denomination with congregations located mostly in Pennsylvania and the Midwest. After experiencing the baptism of the Holy Spirit in the spring of 1906, Tatman identified with the Pentecostal movement and transferred his credentials to the Apostolic Faith Mission.

Articles and revival reports by Tatman appeared in various early Pentecostal periodicals. He also published a book of sermons and poetry, 12 Loaves of Living Bread (1935), and several tracts and booklets. One of Tatman’s tracts, “Why I Left the Mission” (1911), detailed his disagreements with Chicago Pentecostal leader William H. Durham. In 1915, Tatman was re-baptized in the name of Jesus and received credentials from the Pentecostal Assemblies of the World.

In 1924, he transferred his credentials to the Assemblies of God, noting that he disliked “the quarreling, fighting, quibbling and strike over different doctrinal points” among the Oneness advocates. While in the Assemblies of God, he served as pastor of Glad Tidings Revival Assembly in Oakland, California. Tatman left the Assemblies of God in 1927 and returned to the Oneness fold and served as a pastor and evangelist until his death in 1953.

Madison R. Tatman’s personal papers and publications, deposited at the Flower Pentecostal Heritage Center by an anonymous donor, consist of approximately 250 pages of sermon notes, correspondence, poetry, newspaper clippings, tracts, an unpublished book manuscript, and 20 photographs. The Tatman collection, which provides valuable insight into segments of the Pentecostal movement that are otherwise poorly documented, will be a boon to researchers.

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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