Tag Archives: Pentecostal History

A Shared Testimony: The Roots of the Pentecostal World Fellowship

This Week in AG History —July 16, 1961

By Glenn W. Gohr
Originally published on AG-News, 15 July 2021

Pentecostalism’s growth in the early 20th century made it a global movement. Just prior to and following World War II, efforts were made to build bridges between the various Pentecostal fellowships around the world for the purpose of cooperation in evangelism, publications, and education. One of the important organizations that emerged to fulfill these aims was the Pentecostal World Conference (PWC).

In 1921 the Assemblies of God passed a resolution on “World-Wide Cooperation” which helped to lay the groundwork for the PWC. Then in 1937, several Pentecostal leaders from various nations were invited to attend the Assemblies of God General Council in Memphis. This was followed by a European Pentecostal Conference held in Stockholm, Sweden, in 1939.

After World War II, Gustave Kinderman served as field secretary for the Assemblies of God Foreign Missions Department in Europe, and he opened an office in Basel, Switzerland, in 1946. He began working closely with Leonard Steiner, pastor of the largest Pentecostal congregation in that city. Through their efforts, and with cooperation from many Pentecostal leaders around the globe, the Pentecostal World Conference was organized at a conference for Pentecostal leaders held in Zurich, Switzerland, May 4-9, 1947.

Since that time, the PWC has met every three years in various locations, attended by church leaders and members from around the world. One of main purposes of the PWC is to promote spiritual fellowship among Pentecostals, regardless of denominational affiliation or ethnic background. Another outgrowth of these meetings was the publication of a worldwide Pentecostal magazine founded by Donald Gee. It was called Pentecost (1947-1966) and was succeeded by World Pentecost (1971-1998). It reported on Pentecostal revivals, church growth, and events happening around the globe. For its first 54 years, the PWC was more of an event than a formal organization. In 2001, the group adopted a constitution and changed its name to Pentecostal World Fellowship.

Sixty years ago, in a special declaration given at the Sixth Pentecostal World Conference in Jerusalem, held May 19-21, 1961, the delegates advocated for a “renewing of the Pentecostal power of the Holy Spirit with all believers” and they pledged to “call all believers to continued prayer, faith, and obedience to the Word of God.”

This meeting closed on Pentecost Sunday, May 21, 1961. It was reported that “volumes of praise swell from thousands of voices and God moves upon us in a significant way.” The morning speaker on the closing day was the esteemed Pentecostal veteran, Lewi Pethrus of Stockholm, with Frank Lindquist of Minneapolis serving as interpreter. Afterwards the delegates shared Communion. Thomas F. Zimmerman gave the final message, challenging the delegates to help promote 20th-century Pentecost. The final report of those registered for the 1961 conference was 2,595 delegates from 40 different countries.

Read the article, “Going Up to Jerusalem,” by Don Mallough, on page 12 of the July 16, 1961, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Prophets of the Lord,” by Violet Schoonmaker

• “It’s Miserable to Be a Mule,” by Donald Gee

• “A Day in the Life of a Missionary’s Wife,” by Mrs. O. B. Treece

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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Hermano Pablo: Assemblies of God Missionary and Media Pioneer in Latin America

This Week in AG History —June 16, 1963

By Ruthie Edgerly Oberg
Originally published on AG News, 17 June 2021

Growing up as an Assemblies of God missionary kid in Puerto Rico in the 1920s and 1930s, Paul Finkenbinder (1921-2012) dreamed of reaching not just one country but all of Latin America with the gospel of Christ. He returned to the United States to attend Zion Bible Institute (Providence, Rhode Island) and Central Bible Institute (Springfield, Missouri). In 1943, he and his wife, Linda, packed up and moved to El Salvador where Paul began to work his dream into reality.

As Assemblies of God missionaries, Paul and Linda spent the next 12 years teaching in Bible schools, ministering in churches, and making themselves available for whatever needs arose in ministry. In 1955, God gave Paul a vision for expanding the message he was preaching through the larger avenue of short-wave radio broadcasts. At the time, radio was still a novelty for many living in Latin America.

Beginning with a Webcor recorder mounted on a missionary barrel in his garage, Paul began recording a short radio program called “La Iglesia del Aire” (The Church of the Air). By 1963, this 15-minute broadcast was the only gospel network program heard daily in all Latin America. Hermano Pablo (Brother Paul) began receiving testimonies from across the region of what God was doing through the radio messages. Of the six daily broadcasts, two were devoted to evangelistic sermons, one to issues of morality, and another addressed Bible questions. The remaining two were given to Scripture readings, Christian poetry, and gospel music.

In 1960, the ministry, then known as LARE (Latin American Radio Evangelism), pioneered the use of Christian drama to present parables and Bible stories on television. The response was overwhelming. This led to the production of six Bible drama films that are still in use today throughout Latin America. The realization of Brother Paul’s dream required utilizing every tool available — radio, television, the printed page, crusades, and special events — to present the Gospel of Christ to all of Latin America.

In 1964, Hermano Pablo and his family returned to the United States and established their headquarters in Costa Mesa, California. After four years in a makeshift recording studio in their garage, God provided a building for their studios and offices. Today Hermano Pablo Ministries’ four-minute “Un Mensaje a la Conciencia” (A Message to the Conscience) is broadcast more than 6,000 times per day and is published in over 80 periodicals. The Spanish language radio and television programs, along with the newspaper and magazine columns, are shipped to more than 33 countries of the world.

Hermano Pablo was honored by the National Religious Broadcasters (NRB) with the award for the “Hispanic Program of the Year.” Other awards include “Best Film of the Year” given by the National Evangelical Film Foundation (NEFF), and the “Best Spanish Broadcast” Angel Award given by Religion in Media (RIM). In 1993, the NRB awarded Hermano Pablo the “Milestone Award” for 50 years of service in religious broadcasting, and in 2003 he received the prestigious NRB Chairman’s Award.

On Jan. 25, 2012, Paul and Linda celebrated their 70th wedding anniversary. Later that evening he complained of a severe headache and was taken to the hospital where he slipped into a coma. Paul Finkenbinder died in the morning hours of Jan. 27, 2012, but the ministry of Hermano Pablo continues to live and thrive across an entire continent.

Hermano Pablo and his ministry were featured in an article, “La Iglesia del Aire,” published on pages 12-13 of the June 16, 1963, issue of the Pentecostal Evangel.

Also featured in this issue:

* “Should A Christian Have A Breakdown,” by Anne Sandberg

• “A Former Gambler Testifies,” by Arthur Condrey

• “Another Minister Led Into Pentecostal Blessing,” by Ansley Orfila

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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The Azusa Street Revival: Frank Bartleman’s Eyewitness Account and the Worldview of Early Pentecostals

This Week in AG History —March 11, 1916

By Darrin J. Rodgers
Originally published on AG-News, 11 March 2021

It was an unlikely location for an event that would change the face of Christianity. In the summer of 1906, revival erupted in the newly formed congregation meeting at the small, run-down Apostolic Faith Mission at 312 Azusa Street in Los Angeles. Critics attacked the congregation because its mild-mannered Black Holiness preacher, William J. Seymour, preached racial reconciliation and the restoration of biblical spiritual gifts. The Azusa Street Revival, as it became known, soon became a local sensation, then attracted thousands of curiosity seekers and pilgrims from around the world.

The spiritual intensity of the revival was red hot for more than three years, making Azusa Street one of the most significant Pentecostal centers in the early 20th century. Just over 115 years later, the Pentecostal movement, broadly construed, now claims over a half billion adherents, the second largest grouping within Christianity after the Catholic Church.

Frank Bartleman, one of the participants at Azusa Street, wrote down his account of the revival and the precipitating events. In 1916, Bartleman wrote an article with his recollections of the revival that was published in the Weekly Evangel (the predecessor to the Pentecostal Evangel). He later wrote a book, How Pentecost Came to Los Angeles (1925), which became a widely read portrayal of the Azusa Street Revival. Bartleman’s eyewitness account captured fascinating details about the revival, which give insight into the spirituality and worldview of early Pentecostals.

Bartleman noted that the Azusa Street Revival did not occur in a vacuum. The immediate catalyst for the revival happened in the summer of 1905, when Joseph 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.” Bartleman was among those who gathered at Smale’s church. He experienced a burden for “soul travail” – he sensed that God was calling him to win lost souls to Christ.

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.

Bartleman offered some cautionary advice regarding the history surrounding Azusa Street. “It would be a great mistake,” he wrote, “to attempt to attribute the Pentecostal beginning in Los Angeles to any one man.” Bartleman stressed that the early Pentecostal revival was a sovereign move of God that had developed over time. He wrote, “Pentecost did not drop down suddenly out of heaven. God was with us in large measure for a long time before the final outpouring.”

Still, Bartleman reserved a special place in Pentecostal history for the Azusa Street Mission. He observed that the Pentecostal revival began “in earnest” under Seymour’s leadership at the humble, run-down location on Azusa Street.

Bartleman noted multiple ironies regarding the revival. The Azusa Street Mission, he wrote, took place in a dilapidated building and was led by “a quiet colored man, very unassuming.” Yet the revival attracted people from across the racial divides and news of the outpouring quickly spread across the world. Bartleman also noted that Seymour initially preached about the gift of speaking in tongues without having had the experience himself. Seymour did not receive the gift until several weeks into the Azusa Street Revival. Finally, Bartleman observed that many respectable Christian leaders looked down upon the revival because of its humble origins and interracial character. However, many of these critics ended up losing their own church members to the Azusa Street Revival.

The Azusa Street Revival has become iconic, symbolizing Pentecostal identity. Its emphasis on the restoration of biblical spiritual gifts certainly played a significant role in the early movement. Furthermore, the revival’s egalitarian character – men and women from varied racial and social backgrounds were both leaders and participants – is very appealing to our own 21st century egalitarian assumptions.

However, there is a danger that modern readers will boil down historic Pentecostal identity to consist merely of spiritual gifts and egalitarianism, while failing to understand the spirituality and worldview of early Pentecostals. The early Pentecostal worldview, at its core, encouraged believers to seek full consecration to Christ and His mission. The consecrated life, as illustrated in the Azusa Street Revival, was lived out through holy living and spiritual disciplines. Early Pentecostals committed themselves to prayer, fasting, and Bible study. They demonstrated a gritty determination to share Christ, no matter the cost. Importantly, they avoided worldly entanglements that would dilute their testimony, insisting that their heavenly citizenship should far outweigh any earthly allegiances.

With each year, we become further removed from the generation that birthed the prayer movement that became Pentecostalism. Testimonies from the iconic Azusa Street Revival provide insight into the spirituality that sparked the Pentecostal movement. Perhaps these testimonies will inspire future generations to likewise seek to be fully consecrated to Christ and His mission.

Read Frank Bartleman’s article, “The Pentecostal or ‘Latter Rain’ Outpouring in Los Angeles,” on pages 4, 5, and 8 of the March 11, 1916, issue of the Weekly Evangel.

Also featured in this issue:

• “The Five Judgments,” by S. A. Jamieson

• “A Great Opportunity in the Mexican Work,” by H. C. Ball

And many more!

Click here to read this issue now.

Gospel Publishing House has republished Frank Bartleman’s classic 1925 book, How Pentecost Came to Los Angeles. It is available here.

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

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

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: archives@ag.org
Website: www.iFPHC.org

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The Second General Council and the Story Behind the Assemblies of God’s Commitment to Missions

Stone Church, Chicago, Illinois

This Week in AG History — November 14, 1914

By Darrin J. Rodgers
Originally published on AG News, 12 November 2020

One hundred and six years ago, hundreds of Assemblies of God pastors, evangelists, and missionaries traveled to Chicago to attend the second General Council. Held Nov. 15-29, 1914, at the Stone Church, this meeting’s stated purpose was “to lay a firm foundation upon which to build the Assemblies of God.”

The Assemblies of God had been organized just seven months earlier in Hot Springs, Arkansas. The young Fellowship grew quickly as existing independent ministers joined its ranks. They appreciated the vision for fellowship, accountability, and structure, while maintaining the autonomy of the local congregation. This growth caused founding chairman E. N. Bell to call for a second meeting, in order to make urgent decisions about the future of the new organization.

The Stone Church, one of the largest Pentecostal congregations in America, could easily accommodate the expected 1,000 participants. Delegates to the meeting made several important structural changes. They decided to move the headquarters from Findlay, Ohio, to St. Louis, Missouri, which would provide a more central location in a larger city. Delegates voted to expand the number of executive presbyters from 12 to 16, making the leadership more representative of the constituency. New leadership was also elected and Gospel Publishing House was authorized to expand its operations.

But the most far-reaching decision at the second General Council was one that was not on the original agenda. Assemblies of God leaders planned to take a missionary offering at the conclusion of the General Council. They had written articles encouraging people to bring money to give to missions. But the pastor of the Stone Church decided that the final offering should instead go to his own church, to help defray expenses related to hosting the council. Assemblies of God leaders, although frustrated with this turn of events, did not oppose the pastor’s request. Instead, they decided to issue a strongly-worded resolution in which they committed the Assemblies of God, from that point forward, to the cause of world evangelization. L. C. Hall drafted the resolution, which read:

“As a Council, we hereby express our gratitude to God for His great blessing upon the Movement in the past. We are grateful to Him for the results attending this forward Movement and we commit ourselves and the Movement to Him for the greatest evangelism that the world has ever seen. We pledge our hearty cooperation, prayers, and help to this end.”

This iconic resolution, unanimously adopted by the delegates, has been widely quoted as illustrating how support for missions is part of the DNA of the Assemblies of God.

There is more to the story. In the spring of 1915, something shocking was discovered about the Stone Church pastor, R. L. Erickson, who had refused to let the offering go to missions. The May 29, 1915, issue of the Weekly Evangel alerted readers that Erickson had been removed from the ministerial list due to moral failure. In a lengthy article, E. N. Bell detailed how Erickson’s “greed” was evidence of poor moral character, which also manifested itself in other harmful ways in his life and ministry. In Bell’s estimation, Erickson’s greed led him to take the offering meant for missions, which led to the adoption of the strong statement in support of missions. What Satan meant for harm, Bell wrote, God could turn into good. And 106 years later, the Assemblies of God remains committed to “the greatest evangelism that the world has ever seen.”

Read the Nov. 14, 1914, issue of the Christian Evangel, which published the minutes from the first General Council and encouraged readers to attend the second General Council.

Also featured in this issue:

• “The Work in Africa and Egypt,” by Frank M. Moll

• “The Unanswered Prayer,” by Harry Morse

And many more!

Click here to read this issue now.

Also read E. N. Bell’s article, “The Great Outlook,” in which he details the events surrounding the adoption of the resolution regarding missions, on pages 3 and 4 of the May 29, 1915, issue of the Weekly Evangel.

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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Maria Woodworth-Etter and the Salt Lake City Revival of 1916

This Week in AG History — October 14, 1916

By Darrin J. Rodgers
Originally published on AG News, 15 October 2020

Few early Pentecostal evangelists were as widely known as Maria Woodworth-Etter (1844-1924). She traversed North America, holding services in large churches, auditoriums, and tents. Reports of revivals, including souls saved and bodies healed, regularly followed her ministry. People from a variety of backgrounds, including many non-Pentecostals, crowded into her meetings. Many heard about her reputation and sought to be healed.

Woodworth-Etter held an evangelistic campaign in Salt Lake City, Utah, in October 1916. The Pentecostal Evangel issue dated Oct. 7 and 14 promoted the campaign, which began on Oct. 6 and which was expected to continue three weeks or longer. Campaign planners rented an auditorium that seated 1,100, expecting to draw attendees from as far away as Denver, San Francisco, Portland, and Los Angeles.

The article noted that the Assembly of God mission in Salt Lake City was small. It had been opened just two years earlier, in August 1914. Several Assemblies of God evangelists, including Samuel and Sadie Finley, Robert Lowe, and Philip and Catherine Stokeley, helped develop the fledgling flock. Their hearts were drawn toward establishing a ministry of compassion. According to an Oct. 24, 1914, Pentecostal Evangel article, they desired to start a “Rescue Home for fallen girls.” They were unaware of the existence of any similar ministry in the city.

It was with the help of these local leaders in Salt Lake City that Woodworth-Etter began her 1916 campaign. Several weeks into the campaign, Woodworth-Etter’s associate August Feick reported that “there is much interest over a good part of this city.” According to Feick, “Many people are under deep conviction, and people surrender daily to God and get saved. Others again get healed and baptized with the Spirit.” The meetings were held in an auditorium that was a regular venue for boxing matches. Feick wrote, “On the same mat where prize fights are staged — stained with blood — sinners weep their way through to God, and saints receive their baptism.”

Feick reported a deeply spiritual atmosphere, noting that some participants could sense the glory of God present in the auditorium. Others saw a “peculiar mist” in the building, and several had visions of Jesus and angels. Bodily healings convinced many of the reality of the Pentecostal message. Feick explained that these healings were “proof” of the gospel that could not be denied.

These early meetings, over 100 years ago, helped to lay the foundation for the 15 Assemblies of God churches that today share the gospel in Salt Lake City.

Read reports of Maria Woodworth-Etter’s evangelistic 1916 campaign in Salt Lake City in the following issues of the Pentecostal Evangel:

October 7-14, 1916 (page 13).

November 4, 1916 (page 15).

Also featured in these issues:

• “Putting the Enemy to Flight,” by Stanley H. Frodsham

• “What it Costs to be a Missionary,” by Jessie Hertslet

And many more!

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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William Upshaw’s Healing: Former Congressman and Presidential Candidate Discards Crutches After 59 Years

This Week in AG History — September 23, 1951

By Glenn W. Gohr
Originally published on AG News, 24 September 2020

U.S. Congressman William D. Upshaw (1866-1952), one of the best-known physically disabled American politicians of his era, was healed in a 1951 Pentecostal revival meeting.

Upshaw was a well-known figure in American politics. The Georgia Democrat served four terms in Congress (1919-1927) and was a leading proponent of the temperance movement. He even ran for U.S. President on the Prohibition Party ticket in 1932. His inability to walk without crutches did not prevent him from a life of public service.

Then, near the end of his life, something amazing happened. Upshaw testified that, at age 84, he was miraculously healed on Feb. 8, 1951, in a revival service conducted by Pentecostal evangelists William Branham and Ern Baxter. He was able to walk unassisted for the first time in 59 years, discarding his crutches. His testimony of healing was published 65 years ago in the Sept. 23, 1951, issue of the Pentecostal Evangel.

Upshaw related the story of the accident that led to his spinal injury and years of disability: “When I was 18 years old I fell on a crosspiece in a wagon frame, fracturing my spine.” After the accident, he was bedridden for seven years, and then for the next 59 years he was able to walk with the aid of crutches.

He longed to be instantly healed. “Every time I prayed to be immediately healed,” he wrote, “the Lord seemed to say to me, ‘Not yet! I am going to do something through you in this condition that could not be done otherwise — leave it to Me!’”

Throughout the years, Upshaw made this his motto: “Let nothing discourage you — never give up.” And he didn’t.

In an era when people with physical disabilities often had very limited opportunities, he became a noted politician and public speaker. When he ran for U.S. President on the Prohibition Party ticket in 1932, he received 81,869 votes. Interestingly, he lost to Democrat Franklin D. Roosevelt, who was also physically disabled. While Roosevelt hid his inability to walk from the public, Upshaw did not.

Moving to California later in life, Upshaw became vice president and a faculty member of Linda Vista Bible College in San Diego. At age 72, he was ordained as a Baptist minister, and he continued to speak and preach across the nation.

In his 1951 testimony, Upshaw wrote that two years earlier he was healed of cancer on his face after Assemblies of God evangelist Wilbur Ogilvie had prayed for him. With his faith inspired, Upshaw continued to pray for faith to walk unassisted.

Upshaw noted that when he walked into the 1951 Pentecostal meeting where he was healed, he was “leaning on my crutches that had been my ‘buddies,’ my inseparable companions, for 59 of my 66 years as a cripple.” During concerted prayer at the end of the service, the evangelist declared: “the Congressman is healed.” Upshaw recalled that, after the service, “I walked out that night leaving my crutches on the platform, a song of deliverance ringing in my heart in happy consonance with the shouts of victory from those who thronged about me.”

After 66 years, William Upshaw was healed!

Read the article, “84-Year Old Cripple Discards Crutches,” on page 12 of the Sept. 23, 1951, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Ministry of Tears,” by Arne Vick

• “Tested but Triumphant,” by J. A. Synan

• “The General Council at a Glance”

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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Azusa Street Participant George Studd: Seven Characteristics of Early Pentecostals

This Week in AG History — August 11, 1945

By Ruthie Edgerly Oberg
Originally published on AG News, 13 August 2020

When the Pentecostal movement began to take root at the Azusa Street Mission in 1906 under the leadership of William J. Seymour, there were other missions springing up in Los Angeles that joined with what God was doing at the small African American church. One of those was The Upper Room Mission, led by Elmer Kirk Fisher (1866-1919) and George Brown Studd (1859-1945).

Fisher was a pastor at Calvary Baptist church in Los Angeles when a revival erupted in the nearby First Baptist Church led by Pastor Joseph Smale. As a result of the revival, Smale began the New Testament Church of Los Angeles and Fisher soon joined him as associate pastor. When revival services began at the Azusa Street Mission under the direction of Seymour, Smale supported the movement until October 1906, when he felt that the church needed more order. At this time, Fisher began the Upper Room Mission on Spring Street and began a close relationship with Seymour. Congregants flowed freely between the Upper Room Mission and the meetings on Azusa Street.

Studd was born to a well-to-do family in Wiltshire, England. While studying at Eton, his father became an evangelical Christian and, in 1878, Studd and his three brothers were converted to the Christian faith. He later went on to Cambridge where he served as captain of the cricket team and achieved fame in the English sporting world. When his brother, C. T. Studd, went to China as one of the “Cambridge Seven” missionaries, George visited him and made a full commitment to Christ. He soon moved to California where he became involved with the Pentecostal movement at Azusa Street in 1907, making arrangements for the small mission to pay off its deed and become debt-free.

Studd, an accomplished preacher and teacher, was asked by Fisher to take leadership of the noon meetings at the Upper Room. The two soon began working closely together, while maintaining their relationship with Seymour. In June 1909, they began to publish a paper, The Upper Room, which they continued until May 1911.

The official publication of the Assemblies of God, The Pentecostal Evangel, reprinted excerpts of the paper published by Fisher and Studd in the Aug. 11, 1945, issue. Reports are shared from India, Holland, Germany, South Wales, North China, Chile, South Africa, and England with stories of Pentecostal experiences among Methodists, Catholics, and Anglicans.

Among the excerpts is a statement from George Studd describing seven characteristics reported by those who came in contact with the Pentecostal people and the Pentecostal movement:

1. They always exalt Jesus Christ and honor His precious blood.

2. They honor the Holy Spirit; they give Him room to work and expect His operations.

3. They are earnestly looking for the coming of the Lord. It is almost a watch-word in their lives and in their services that ‘Jesus is coming so soon.’

4. They are certainly a missionary people. They have a burning desire to spread the gospel far and near; and to this end they pray, and give, and go as only Pentecostal people can.

5. They really do trust God for money, seldom taking collections and never begging. At the call of God they get up and go to the end of the earth without a board at their back to guarantee them salary or anything else.

6. The spirit of praise, of worship, and of prayer that is manifested in their private lives and meetings is phenomenal, to say the least.

7. Their joy and liberty in the Spirit are very marked. To those who are not too loaded down with prejudice, this is a very attractive and convincing feature of the Pentecostal experience. Who does not want to be happy and free in God?

The editors of the 1945 Evangel added their own thoughts to these reprints from 36 years previous, “It is a very easy thing to drift away from the simplicity that characterized the Pentecostal movement in its early days, and it will do us all good to read and re-read” these testimonies.

Pentecostals are now 75 years removed from the 1945 reprint. It is still good for us to “read and re-read” the testimonies of what God has done and seek for a refreshing and renewal that will continue to characterize the modern Pentecostal movement.

Read excerpts from the The Upper Room in, “The Early Days of Pentecost” on page 2 of the Aug. 11, 1945, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Challenge of ‘Tongues’ Today” by Donald Gee

• “Bountiful Provision for All” by Stanley Frodsham

• “The Fine Linen: Of What Does It Consist?” by J. Narver Gortner

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 Belle Garrigus and Pentecostalism in Newfoundland

Garrigus_1400bThis Week in AG History — June 24, 1950

By Glenn W. Gohr
Originally published on AG News, 25 June 2020

Alice Belle Garrigus (1858-1949) was only five feet tall, unmarried, and 52 years of age when she sensed God call her in 1910 to help pioneer the Pentecostal movement in Newfoundland.

Born into an Episcopalian family in Rockville, Connecticut, Garrigus spent the first half of her life in various locations in New England.

At 15 she began teaching in rural schools. Desiring further schooling she returned to Normal School and then spent three years (1878-1881) at Mount Holyoke Female Seminary (now Mount Holyoke College). Leaving the seminary a year before graduation, she resumed teaching. Through the influence of a colleague, Gertrude Wheeler, Garrigus accepted Christ as her Savior in 1888. Both women left on a 10-month excursion to Europe.

Returning to the United State, Garrigus again taught school, but she was spiritually restless. She wanted a deeper walk with God and began reading Hannah Whitall Smith’s The Christian’s Secret of a Happy Life. “This I read,” Alice wrote, “often on my knees — praying fervently: ‘Oh God, if there be such an experience, won’t you bring me into it?’”

Garrigus and Wheeler then joined the Congregational Church. Her friend Gertrude later went to Africa as a missionary and died there. About 1891, Garrigus gave up her teaching profession to work in a home for destitute children and women. Next she moved to Rumney, New Hampshire, where she came in contact with the First Fruit Harvesters Association, a small evangelical denomination focused on the evangelization of New England. Garrigus served as an itinerant preacher with the First Fruit Harvesters between 1897 and 1903.

During 1906, Garrigus reread the Bible and earnestly sought to understand what made Jesus’ disciples different following the Day of Pentecost. Around this same time, she heard about the revival taking place at the Azusa Street Mission in Los Angeles.

In 1907, at a Christian and Missionary Alliance camp meeting at Old Orchard, Maine, she met Frank Bartleman, a veteran of the Azusa Street revival and an unofficial chronicler of the Pentecostal movement. Bartleman “stood for hours,” wrote Garrigus, “telling us of the deeper things of God.” After he left the camp meeting, Garrigus, Minnie Draper, and others met in an old barn to pray, and there Alice Belle Garrigus received the baptism in the Holy Spirit. She continued preaching at Rumney and Grafton, Massachusetts, and other places, but began feeling impressed to found a mission in St. John’s, Newfoundland.

One of her protégés at Bridgeport, Connecticut, was Charles Personeus, superintendent of the John Street Mission. Personeus wrote, “When Miss Garrigus was with me in the John Street Mission, I received the baptism of the Holy Spirit, and that changed the mission to First Pentecostal Mission.” In 1917, Charles Personeus and his wife, Florence, went to Juneau, Alaska, as missionaries for the Assemblies of God.

Together with the W. D. Fowlers, a missionary couple she had known since 1889, Alice Belle Garrigus traveled to Newfoundland, arriving in the capital city of St. John’s in December 1910. The three established Bethesda Mission in a rented building in the downtown area on New Gower Street, which opened on Easter Sunday, April 16, 1911. Garrigus’ preaching at Bethesda emphasized conversion, adult water baptism, the baptism in the Holy Spirit, and the imminent return of Christ. Numerous lives were changed because of the ministry at Bethesda. After little more than a year, the building was purchased, and by the next year the building was enlarged to accommodate the increasing number of people attending the services. In 1912, the Fowlers had to leave Newfoundland for health reasons, and that left Garrigus in charge.

The Pentecostal movement in Newfoundland grew slowly during the next decade, since Garrigus’ ministry remained centered in the St. John’s area.

After a crusade in 1919 by evangelist Victoria Booth-Clibborn Demarest, interest in Pentecostalism grew. New converts started new missions, and one of these, Robert C. English, eventually became co-pastor with Garrigus at Bethesda Mission.

Alice Belle Garrigus’ work with Bethesda Mission eventually led to the founding of a Pentecostal organization in Newfoundland. On Dec. 8, 1925, the “Bethesda Pentecostal Assemblies of Newfoundland” was chartered. The word “Bethesda” was dropped in 1930.

The first general superintendent of this organization was Robert C. English, followed by Eugene Vaters, A. Stanley Bursey (all three who worked closely with Garrigus), and others. In 1949 the people of Newfoundland voted to become Canada’s newest province, and this organization and the number of churches has continued to grow. The current name is The Pentecostal Assemblies of Newfoundland and Labrador (PAONL). It is a member of the World Assemblies of God Fellowship and has strong ties with the Pentecostal Assemblies of Canada, the Assemblies of God, and other denominations within the Pentecostal/Charismatic Churches of North America (PCCNA).

Alice Garrigus’ nearly 40 years in Newfoundland were very busy. She remained there for the rest of her life and continued to be a principal figure in the Pentecostal church, serving as an evangelist in charge of Bethesda Mission and also holding a number of executive positions in the PAONL. She passed away in August 1949 at Clarke’s Beach, Newfoundland, at the age of 91. Soon after her passing, a Pentecostal campground was established and called Camp Emmanuel. The Garrigus Memorial Tabernacle at the camp was named in her honor and dedicated in 1955.

A. Stanley Bursey, a former PAONL general superintendent, wrote: “We, who have had the opportunity to appraise her work and the result of same, can only conclude that when God calls, He makes no mistakes.”

Alice Belle Garrigus was a prolific writer. In 1950, the Pentecostal Evangel published an article by her, titled “Eating on the Heap,” which discusses Jacob and his father-in-law, Laban, making a covenant that was solidified with a mound of stones called “a heap.” Afterwards they ate together on the heap to show that past wrongs and hurts would be forgotten and that love would prevail.

Read “Eating on the Heap,” on page 3 of the June 24, 1950, issue of the Pentecostal Evangel.

Also featured in this issue:

• “I Sat Where They Sat,” by J. Narver Gortner

• “The Passing and the Permanent,” by Robert C. Cunningham

• “Missions — New and Old,” by H. C. Ball

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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William Jethro Walthall and the Early Pentecostal Movement in Arkansas

Walthall

W. J. Walthall, the older minister in the center, at Aimee Semple McPherson’s camp meeting in Wesson, Arkansas, ca. 1920.

This Week in AG History — June 13, 1931

By Glenn W. Gohr
Originally published on AG News, 11 June 2020

William Jethro Walthall (1858-1931) was an early Pentecostal pioneer who later joined the Assemblies of God. Born in Nevada County, Arkansas, Walthall grew up in southwest Arkansas and attended Methodist and Baptist revivals in his youth. He felt called into full-time ministry and was always seeking more of God. He was ordained by the Missionary Baptist Church in 1887, but he was later expelled because of his strong belief in the Holy Spirit baptism, Bible holiness, and divine healing.

Walthall testified that he received the baptism in the Holy Spirit in 1879, which was more than 20 years before the outpouring at Topeka, Kansas. He received the gift of speaking in tongues at about this time, although it is unclear whether it was in 1879 or shortly afterward. Earlier instances of tongues-speaking have been reported among the Shakers, the Holiness movement, the Advent Christian Church in New England (known as the “Gift People”), and others. However, among those who became Assemblies of God pioneers, it is possible that Walthall was the earliest to have received the baptism in the Holy Spirit and spoken in tongues.

Walthall continued preaching on his own for a while, and then ended up organizing a group of churches that became known as the Holiness Baptist Churches of Southwestern Arkansas. This group affirmed the contemporary practice of the gifts of the Holy Spirit.

Soon after the Assemblies of God was organized in 1914 at Hot Springs, Arkansas, Walthall began having dialogue with the Assemblies of God leadership. In 1917 he brought 36 churches from his Baptist group into the Assemblies of God. He also served two stints as superintendent of the Arkansas District of the Assemblies of God (1918-1926 and 1928-1929).

Walthall passed away on May 24, 1931, in Bearden, Arkansas. Afterwards, several tributes to him appeared in the Pentecostal Evangel. Only a few days before his death, Walthall contributed an article giving an account of some of his experiences with divine healing and courageous faith.

He reported that early in his ministry, a man had a cancer on his cheek that had troubled him for seven years. He had taken treatments, but they had not helped. One half of his face became consumed with the cancer. Walthall felt directed to call the family to prayer in a “life-and-death struggle for victory.” A few days later, when the man’s wife changed the dressing on his face, new skin had covered the affected part and it looked almost healed. Walthall said, “In a few days’ time the healing was complete.” The man lived eight more years without any trace of cancer.

Walthall reported other cases of healing that he had witnessed including a woman with a cancer on her mouth that he prayed for, and she was still cancer-free 20 years later. He also reported on a woman who was healed of “acute rheumatism.” He told of a man who had been confined to a bed for six weeks and six physicians had pronounced him incurable, saying that he had a growth on the brain. After Walthall prayed with him, the man got out of bed and went out to work on his farm. After more than 20 years, Walthall had seen no sign of that affliction returning.

Walthall shared other examples when he prayed for days for spiritual oppression to leave. After prayer and fasting, he reported deliverance from an angry mob in one instance as well as further physical healings that he witnessed.

Walthall’s last sermon text, just a week before he died, was 2 Timothy 4:6-8, which emphasized “I have fought a good fight. I have finished my course, I have kept the faith.” After his passing, this seemed like a final benediction to his congregation.

Read “A Ministry of the Miraculous,” on page 8 of the June 13, 1931, issue of the Pentecostal Evangel.

Also featured in this issue:

• “The Joy of the Lord,” by Donald Gee

• “Letter From the Tibetan Border,” by W. W. Simpson

• “How I Received the Baptism,” by George A. Jeffrey

And many more!

Click here to read this issue now.

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

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

Flower Pentecostal Heritage Center
1445 North Boonville Avenue
Springfield, Missouri 65802 USA
Phone: 417.862.1447 ext. 4400
Toll Free: 877.840.5200
Email: archives@ag.org
Website: www.iFPHC.org

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The Spiritual Legacy of Camp Meetings: From the Scottish Covenanters to the Assemblies of God

Tent meeting

Tent meeting in Seminole, Oklahoma, circa 1930s.

This Week in AG History — May 29, 1937

By Ruthie Edgerly Oberg
Originally published on AG News, 28 May 2020

If you attended meetings in the years of the early Pentecostal movement, you might remember a summer church event that included sawdust floors, crude benches, tents, and open tabernacles. Those early tents and brush arbors have since given way to air-conditioned auditoriums and indoor plumbing, but the rousing fellowship and memorable spiritual experiences continue to ensure that summer camp meetings have a place in the life of the church.

Although the Assemblies of God has a long tradition with the camp meeting, the phenomenon predates the Pentecostal movement. It was in 17th-century Scotland that a group of Presbyterians, known as Covenanters, refused to recognize the right of the king to mandate religious conformity and were expelled from their churches. They began to hold illegal open-air meetings. Attendance at these meetings was declared a capital offense and many Covenanters were martyred for their stand.

Some fled to Ireland and along with others formed the base of the Scots-Irish immigration of the 1700s. Many eventually settled south into Virginia and the Carolinas, with a large concentration in the Appalachian region. They brought with them their tradition of the extended outdoor meeting.

It was one of these Scottish Presbyterian camp meetings in Cane Ridge, Kentucky, in 1801 that brought thousands of Presbyterians, Methodists, and Baptists together for an outdoor meeting that featured revivalistic preaching, enthusiastic singing, and extended prayer meetings with a flood of religious enthusiasm. The revival fires of the Cane Ridge Camp meetings set off the Second Great Awakening that sparked a movement of camp meeting revivalism that shaped the course of western American Protestantism.

By the mid-18th century, the Baptists and Presbyterians largely abandoned the camp meeting for indoor protracted meetings. The Methodists, however, began to build permanent meeting sites for the purpose of joining together with other believers for Bible teaching, extended prayer, and exhortational preaching. These camp meetings became a staple for the Holiness Movement of the later 18th century.

When the Pentecostal movement sprang out of the influence of the Holiness churches, it was natural to continue the camp meeting practice. Early Assemblies of God adherents, such as those in Wisconsin who rented Camp Byron in Fond du Lac County from the Methodist church, used these meetings for inspiration, fellowship, consecration, and response to the call of God.

The May 29, 1937, issue of the Pentecostal Evangel served as a promotional tool for many of the scheduled camp meetings of that summer. In the article, “Let’s All Go to Camp Meeting,” Evangel readers are made aware of the many district camp schedules for that year, including Wisconsin-Northern Michigan, Kansas, Virginia, Texico, Northern California-Nevada, New England, Potomac, Northwest, West Central, Illinois, Yellowstone, Arkansas, Louisiana, Rocky Mountain, and the North Central districts. Speakers included W. I. Evans, E. S. Williams, Myer Pearlman, Otto Klink, Charles Price, Ralph Riggs, Howard Carter, and many other pastors and lay preachers, both male and female.

These camp meetings were not limited to the members of the host district. The West Central district camp at Storm Lake, Iowa, reminded readers that “last year the crowd was estimated at six to seven thousand people … and we are expecting a larger crowd this year. More than half of the states in the union were represented at last year’s meeting.”

The schedule varied by district, but the one listed by the Appalachian district, held at Pentecostal Park in Bristol, Virginia, was typical: Devotional at 7 a.m., Children’s service at 9 a.m., Bible teaching at 10:30 a.m., preaching at 2:30 p.m., young people’s service at 6 p.m., and an evangelistic service at 8 p.m.

While the meetings had some limited focus on certain demographics, the services were not segregated by age. Adults attended children’s services, and children attended alongside the adults. It was in these services that many children and young people were introduced to the leaders of the Pentecostal movement as they were exposed to anointed teaching in each service.

Many Pentecostal laypeople trace their first exposure to the baptism in the Holy Spirit to these protracted meetings. Ministers and missionaries testify of receiving their call to lifelong service around the altar at camp meeting. Other benefits included the tight bond of fellowship established between those who attended different churches but found lasting relationships at camp, including missionary Melvin Hodges. Not only was he was introduced to a love for Bible teaching by a camp speaker, but camp also provided the opportunity, as it did for many others, to meet a future spouse.

Although much has changed in our camp meeting presentation over the years, it remains an important chapter in our shared heritage. As the Evangel said in 1937, “It is blessed to be able to drop the daily tasks for a while and to go to some place where you can give yourself wholly to the things of God.”

Read the article, “Let’s All Go to Camp Meeting,” on page 9 of the May 29, 1937, issue of the Pentecostal Evangel.

Also featured in this issue:

• “How Moody Used the Power” by Zelma Argue

• “The Result of One Day’s Travailing Prayer” by Charles G. Finney

• “God’s Condition for Revival” by Beatrice Pannabecker

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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