Tag Archives: Pentecostalism

Smith Wigglesworth: How a British Plumber Became a Noted Pentecostal Healing Evangelist

Wigglesworth

This Week in AG History — April 5, 1947

By Darrin J. Rodgers
Originally published on PE-News, 6 April 2017

Smith Wigglesworth (1859-1947) was one of the most prominent healing evangelists of the early Pentecostal movement. He was, however, largely unknown outside his town in northern England until he was 48 years old. That was when, in 1907, he was baptized in the Holy Spirit under the ministry of a Pentecostal Anglican vicar, A. A. Boddy.

Born into a very poor family, Wigglesworth started working at age 6 in factories and farms to help support his family. He had little formal education and did not learn to read or write properly until married. While his parents were not committed Christians, Wigglesworth found the gospel message compelling and spent his youth in varied churches. He accepted Christ at a Methodist revival at 8 years old, was confirmed by an Anglican bishop, was immersed in water as a Baptist, and was discipled under the Plymouth Brethren.

Wigglesworth operated a plumbing business in Bradford, England, and helped his wife with a small gospel mission. Early in his ministry, he began encouraging people to have bold faith for both salvation and healing. His stalwart belief in divine healing arose from his own experience of healing from a ruptured appendix. He understood suffering, and he felt a special call to minister to the sick.

Prior to experiencing the baptism in the Holy Spirit, Wigglesworth had gained a reputation for aggressive evangelism, but he spent little time in the pulpit. After he was baptized in the Holy Spirit, he found himself preaching with uncharacteristic fluency and boldness. People who heard him preach experienced deep conviction, and healings and miracles often followed his ministry. He became a well-known speaker across Europe and North America and also helped to establish the Pentecostal movement in New Zealand and Australia.

Wigglesworth held credentials with the Assemblies of God USA from 1924 to 1929, and Gospel Publishing House published two books of his sermons: Ever Increasing Faith (1924) and Faith That Prevails (1938). Stanley Frodsham, the editor of the Pentecostal Evangel, wrote a best-selling biography, Smith Wigglesworth: Apostle of Faith (1948). These books remain in print and have been translated into many other languages.

When Wigglesworth died suddenly of a stroke in 1947, the Pentecostal Evangel published an obituary by Donald Gee and also republished one of the healing evangelist’s classic sermons, “Be Not Afraid, Only Believe.” Gee wrote that Wigglesworth had “a unique ministry, a gift of Christ to His church.” Seventy years after his death, Smith Wigglesworth’s ministry continues to inspire and influence new generations of Pentecostals.

Read “Be Not Afraid, Only Believe” by Smith Wigglesworth and “Awaiting the Resurrection” by Donald Gee on pages 3 and 11-12 of the April 5, 1947, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Walking to Emmaus,” by John Wright Follette

• “Hallelujah! Christ Arose,” by Ernest S. Williams

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 Azusa Street Revival: What Frank Bartleman’s Eyewitness Account Reveals about the Worldview of Early Pentecostals

Azusa collageThis Week in AG History —March 11, 1916

By Darrin J. Rodgers
Originally published on PE-News, 9 March 2017

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 twentieth century. Just over 110 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 twenty-first 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 Pentecostal 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.

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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Pentecostalism in Puerto Rico Marks a Century: A Movement Birthed by Refugees Now Includes 25 Percent of Island Residents

puerto-rico

Iglesia Asamblea Pentecostal (Bayamon, Puerto Rico), 1969

This Week in AG History — December 16, 1916

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

Puerto Rico is home to a vibrant, growing, and indigenous Pentecostal movement, consisting of an estimated 25 percent of the island’s population. Pentecostalism first came to Puerto Rico in 1916 via Hawaii, where a number of Puerto Rican families had migrated in search of employment on sugar plantations. After many Puerto Ricans living in Hawaii surrendered their lives to God during a Pentecostal revival in the early 1910s, several of them — including Salomon Feliciano, Juan Lugo, and Francisco and Panchito Ortiz — felt called to bring the Pentecostal message to their homeland.

The four Puerto Rican missionaries became credentialed with the Assemblies of God and helped spark a spiritual hurricane that reshaped the religious contours of the island. Feliciano and Lugo arrived in Puerto Rico in the fall of 1916, followed shortly afterward by the father-and-son team of Francisco and Panchito Ortiz. Lugo initially ministered in the barrio of Santurce, located in the capital city of San Juan. After a month, he moved his ministry focus to Ponce, a large city in the southern part of Puerto Rico.

The Pentecostal Evangel published numerous letters by the four missionaries. One letter by Feliciano and Lugo, published in the Dec. 16, 1916, issue, recounted both successes and challenges. They reported 43 converts and many others who felt the conviction of the Holy Spirit. Mainline Protestant ministers viewed the newcomers as a threat and tried to discourage them from starting a new church. Hostile government officials also interfered with the Pentecostals’ missions efforts. But the Pentecostal prayer meetings soon outgrew the home where they were held, and believers overcame public cynicism and hostility and organized the first Pentecostal church in Puerto Rico. Within several years, Pentecostal churches began popping up all over the island.

The Pentecostal movement in Puerto Rico, now 100 years old, was birthed by refugees who left their island homeland and who migrated across the world in search of a better life. In Hawaii, they experienced a spiritual awakening, which changed the trajectory of their lives and propelled them to return to Puerto Rico as missionaries. While they faced opposition to the gospel, the missionaries did not shrink back. Indeed, Feliciano and Lugo concluded their letter by expressing confidence in God’s provisions in the face of trials: “When the world is against us, Jesus is with us.”

Read the article by Salomon Feliciano and Juan Lugo, “Salvation Coming to Many in Porto Rico,” on page 12 of the Dec. 16, 1916, issue of the Pentecostal Evangel.

Also featured in this issue:

* “I Fell in Love with the Nazarene,” by Sarah Haggard Payne

* “The Bible,” by 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: www.iFPHC.org

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

steelbergThis Week in AG History — September 9, 1951

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

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

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

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

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

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

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

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

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

Also featured in this issue:

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

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

• “Famine in India,” by Maynard Ketchum

And many more!

Click to read this issue now.

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

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

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

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

Vazakas2

This Week in AG History — September 2, 1962

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Also featured in this issue:

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

• “From Thorns to Diadems,” by Anna Berg

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

And many more!

Click here to read this issue now.

Pentecostal Evangel archived editions courtesy of Flower Pentecostal Heritage Center.

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

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

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Stephen Jeffreys: A Welsh Evangelist Brings Revival to Springfield, Missouri

Stephen Jeffreys

This Week in AG History — August 25, 1928

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

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

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

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

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

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

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

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

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

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

Also featured in this issue:

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

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

• “Fearing or Trusting,” by William Luff

And many more!

Click here to read this issue now.

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

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

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

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

Lexington11

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

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

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

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

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

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

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

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

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

 

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