Tag Archives: Revival

The Lost Message of Full Consecration: Rediscovering the Early Pentecostal Worldview

P2351 prayer

Prayer service, 1953 annual convention of the Japan Assemblies of God

By Darrin J. Rodgers

I sometimes wonder whether God is much interested in big movements. I know He is intensely interested in individual souls who are wholly consecrated to Him, and wholly devoted to His cause. [1]
— Stanley Frodsham, editor of the Pentecostal Evangel

Early Pentecostal literature is overflowing with calls to full consecration — the insistence that Christians fully devote themselves to Christ and His mission. This call to full consecration — an essential part of the worldview of early Pentecostals — is now a faint echo in some quarters of the movement. Early Pentecostals offered profound insights concerning the need for a deeper spiritual life. A rediscovery of these insights — which focus on discipleship and mission — could reinvigorate the church by challenging believers to question the Western church’s accommodation of the materialism and selfishness of the surrounding culture.

Full Consecration

What is “full consecration?” The term may be unfamiliar to many readers. Stanley Horton noted, in a 1980 Pentecostal Evangel article, “In the early days of this Pentecostal movement we heard a great deal about consecration.” Horton went on to explain that the Hebrew word, kadash, which means consecration, was later replaced in popular piety by similar words, such as dedication and commitment. He noted that kadash signified a “separation to the service of God,” calling for not merely a partial dedication, but for “a total consecration and a life-style different from the [surrounding] world.”[2]

Pentecostalism emerged about 100 years ago among radical Holiness and evangelical Christians who aimed for full consecration. They were very uncomfortable with the gap between Scripture and what they saw in their own lives; between ought-ness and is-ness. They wanted to practice an authentic spirituality; a genuine Christianity, not just in confession, but in practice. Yearning for a deeper life in Christ, they were spiritually hungry and desired to be more committed Christ-followers. These ardent seekers saw in Scripture that Spirit baptism provided empowerment to live above normal human existence; this experience with God brought believers in closer communion with God and empowered them for witness.

According to Pentecostal theologian Jackie Johns, early Pentecostals embraced a worldview that, at its heart, is a “transforming experience with God.”[3] According to this understanding, the experience of being filled with the Holy Spirit enables believers to consecrate themselves to God.

Results of the Consecrated Life

Various themes arose from this worldview that emphasized full consecration:

  • Mission — Pentecostals have demonstrated a gritty determination to share Christ, in word and deed, no matter the cost. They had a vision to turn the world upside down, one person at a time. Delegates to the second general council of the Assemblies of God, held in November 1914, committed themselves to “the greatest evangelism that the world has ever seen.”[4]
  • Priesthood of all believers — Pentecostals have put into practice a radical application of this Protestant ideal, affirming that God can call anybody into the ministry — regardless of race, gender, educational or social status, age, handicap, and so on.
  • Spiritual disciplines — Believers prayed, read their Bibles, fasted, avoided worldly entanglements that would dilute their testimony, and called for a lifestyle of self-denial for the sake of lifting Christ up to the world.
  • Expectation of the miraculous — Believers practiced biblical spiritual gifts, experienced miracles, and viewed life’s struggles as spiritual warfare.
  • Racial reconciliation — Early Pentecostals at Azusa Street and elsewhere, realizing that full devotion to Christ precluded racial favoritism, committed themselves to overcoming the sin of racism.
  • A conviction that heavenly citizenship should far outweigh earthly citizenship — Most early Pentecostals critiqued extreme nationalism and war.

These themes (the above list is not exhaustive) all made sense within the worldview that called for full devotion to Jesus and no compromise with evil or distractions from the Christian’s highest calling. Pentecostals, subject to human frailty and the confusion of surrounding cultures, have not always lived up to these ideals. Still, Pentecostal identity should not be defined by the shortcomings of individual members, but by the vision for authentic Christianity that captures the imagination of its adherents.

The concept of full consecration is the underlying quality that gave birth within early Pentecostalism to the above themes, including speaking in tongues. Early Pentecostals viewed tongues-speech as the evidence, but not the purpose, of Spirit baptism. The purpose of this experience with God was full consecration — to draw believers closer to God and to empower them to be witnesses. The Pentecostal experience enabled believers to live with purity and power.

Early Pentecostals recognized that the consecrated life came at great cost, but yielded great spiritual riches. Daniel W. Kerr, the primary author of the AG’s Statement of Fundamental Truths, warned against “the fading glory” on some Christians’ faces, and instead called for a “deeper conversion” that is marked by desire for holiness.[5] Quoting Hebrews 12:14, Kerr stated that holiness, “without which no man shall see the Lord,” is both a “product of grace” and “a life of self-denying and suffering.”[6] Early Pentecostals insisted that the consecrated life is not inward-focused. Kerr averred that holiness “is a life of love for others, manifested in words and work.”[7]

Early Pentecostals were ahead of their time. It should be noted that they were not buying into modern political or social ideologies; their commitments arose from their devotional life. Some of their commitments — such as women in ministry, racial reconciliation, or pacifism — brought persecution 100 years ago, but the culture has shifted so that these stands are now considered respectable by many. This newfound respectability presents a challenge — it is possible to look like a Pentecostal by embracing historic Pentecostal themes that are now considered “cool,” without also seeking to be fully consecrated.

Pentecostalism without Consecration?

Living out and conveying authentic Christian spirituality from one generation to the next has often proven a difficult task. Carl Brumback, in his 1961 history of the Assemblies of God, expressed concern over the decline of the spiritual life within the Pentecostal movement. He wrote:

It must be admitted that there is a general lessening of fervor and discipline in the Assemblies of God in America. This frank admission is not a wholly new sentiment, for down through the years in the pages of the Pentecostal Evangel and other periodicals correspondents have asked, “Is Pentecost the revival it was in the beginning?” As early as five years after Azusa, they were longing for “the good old days”! Nevertheless, it is vital to any revival movement to reassess not too infrequently the state of its spiritual life.[8]

Likewise, Charisma magazine editor Lee Grady recently lamented “the lost message” of consecration. He wrote, “Today’s shallow, ‘evangelical lite’ culture focuses on self, self and more self. Christian books today are mostly about self-improvement, not self-sacrifice. We teach people to claim their ‘best life now’ — and to claim it on their terms.”[9]

Is it possible to be Pentecostal without full consecration?  D. W. Kerr, in answering this question, propounded that “when we cease to [esteem others better than ourselves] we cease to live the Christ-life. We may still have the outward form, but the power is gone.”[10] Those who identify with the Pentecostal tradition but who practice sinful or unwise activities are being inconsistent with the early Pentecostal worldview.

Need for Renewal

Self-centered spirituality seems to be the default setting for humanity. Pentecostalism arose as a renewal and reform movement within Christianity — and now the movement may itself be in need of renewal and reform.

How can Pentecostals rekindle a wholehearted passion for Christ and His mission? Stanley Frodsham suggested that Christians need to form a daily habit of reconsecration.[11] Rediscovering classic Pentecostal and Holiness devotional writings and hymns would be a good place to start. The popular Australian Assemblies of God worship band Hillsong United has done just that with its recent release, “Arms Open Wide,” which no doubt is patterned after the Holiness hymn, “Take My Life and Let it Be.”

“Take My Life and Let It Be” (lyrics below) is a prayer for full consecration. Read it, sing it, meditate upon it, and let God transform you. In doing so, you will rediscover Pentecostalism’s reason for being.

                                                Take My Life and Let It Be

Take my life, and let it be consecrated, Lord, to Thee.
Take my moments and my days; let them flow in ceaseless praise.
Take my hands, and let them move at the impulse of Thy love.
Take my feet, and let them be swift and beautiful for Thee.
Take my voice, and let me sing always, only, for my King.
Take my lips, and let them be filled with messages from Thee.
Take my silver and my gold; not a mite would I withhold.
Make my intellect, and use every power as Thou shalt choose.
Take my will, and make it Thine; it shall be no longer mine.
Take my heart, it is Thine own; it shall be Thy royal throne.
Take my love, my Lord, I pour at Thy feet its treasure store.
Take myself, and I will be ever, only, all for Thee.

_________________________

Quotes on Full Consecration

Paul Bettex, a Pentecostal missionary who was martyred in China in 1916, proclaimed:

Full consecration is my battle-axe and watchword. You will find it in the tenth chapter of Matthew, and indeed from beginning to end of the New Testament… We have been forgetting that the Lord Himself, even before Paul taught that great doctrine of faith, heralded and proclaimed with no uncertain voice the conditions of true discipleship. These conditions are: a full, absolute, unlimited consecration.[12]

Early Pentecostal John G. Lake pointed to Christ as the Christian’s example for “absolute consecration,” even to the point of death.  He wrote:

The real purpose of becoming a Christian is not to save yourself from hell, or be saved to go to heaven. It is to become a child of God, with the character of Jesus Christ….[13]

D.W. Kerr, principal author of the AG’s Statement of Fundamental Truths, warned:

A desire to “win our friends” to the movement exposes one to the attack of the devil from the outside, and makes some fall an easy prey to the spirit of compromise, instead of enduring the reproaches of the cross … The Pentecostal movement is no exception to the rule that has characterized all the spiritual movements of the past. The desire to escape the reproach of the cross, lies at the bottom of all decline in spirituality and power, in the past history of the church.[14]

Stanley Frodsham, in a 1915 article, called upon Christians to be true to their heavenly citizenship:

When one comes into that higher kingdom and becomes a citizen of that ‘holy nation’ (1 Peter 2:9), the things that pertain to earth should forever lose their hold, even that natural love for the nation where one happened to be born, and loyalty to the new King should swallow up all other loyalties…. National pride [extreme nationalism], like every other form of pride, is abomination in the sight of God. And pride of race [racism] must be one of the all things that pass away when one becomes a new creature in Christ Jesus….[15]

________________________________

Darrin J. Rodgers, M.A., J.D., is director of the Flower Pentecostal Heritage Center and editor of Assemblies of God Heritage magazine. This article was originally published as: “A Call to Full Consecration,” 30 Assemblies of God Heritage (2010): 3-5.

Endnotes:

1. Stanley Frodsham, Wholly for God: A Call to Complete Consecration, Illustrated by the Story of Paul Bettex, a Truly Consecrated Soul (Springfield, MO: Gospel Publishing House, [1934]), 20.

2. Stanley Horton, “Consecration, Commitment, Submission,” Pentecostal Evangel, February 10, 1980, 20.

3. Jackie David Johns, “Yielding to the Spirit: The Dynamics of a Pentecostal Model of Praxis,” in The Globalization of Pentecostalism: A Religion Made to Travel (Carlisle, CA: Regnum Books, 1999), 74.

4. General Council Minutes, April-November 1914 [combined], 12.

5. D. W. Kerr, Waters in the Desert (Springfield, MO: Gospel Publishing House, [1925]), 77.

6. Ibid., 34.

7. Ibid., 33.

8. Carl Brumback, Suddenly from Heaven: A History of the Assemblies of God (Springfield, MO: Gospel Publishing House, 1961), 349-350.

9. J. Lee Grady, “The Lost Message of Consecration,” Fire in My Bones, September 8, 2009. Online newsletter archived at: http://www.charismamag.com

10. Kerr, 130.

11. Frodsham, 61.

12. Ibid., 27.

13. John G. Lake, “The Power of Consecration to Principle,” unpublished manuscript edited by Wilford H. Reidt. FPHC.

14. Kerr, 37.

15. Stanley H. Frodsham, “Our Heavenly Citizenship,” Weekly Evangel, September 11, 1915, 3.


 

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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Danger Signals: How to Tell if a Revival Movement is in Decline

HodgesThis Week in AG History —September 29, 1957

By Darrin J. Rodgers
Originally published on AG News, 27 September 2018

“Has the 20th century Pentecostal revival reached the zenith of its spirituality and usefulness, and is it now doomed to fade as a potent force from the modern spiritual scene; or do greater glories still lie ahead?”

This question was posed by Assemblies of God missions leader Melvin Hodges in a 1957 Pentecostal Evangel article. At the time, the modern Pentecostal movement was about 50 years old. Pioneers of the movement were passing from the scene, and memories of the early revivals were fading.

Hodges noted that previous Protestant revival movements originated in “deep spirituality, holiness, and a sense of destiny.” However, they each “lost their fervor and one by one settled down to take their places in the ecclesiastical world as yet another denomination.”

He looked further back into church history, drawing parallels between the early church and Pentecostalism. “The New Testament Church,” he wrote, “gradually lost the purity and power that characterized her apostolic beginnings, and became adulterated by worldliness, greed and paganism as she increased in numbers and influence.” Would the Pentecostal church likewise stray from its biblical ideals and become corrupted by the world?

“We dare not ignore the lessons of history,” Hodges warned. He identified three characteristics of a declining revival movement: 1) a diminishing hunger for God; 2) a lack of concern for holiness; and 3) the loss of the sense of mission and destiny.

While spiritual decline over time is likely, Hodges suggested that it is not inevitable. He admonished readers to rediscover the deep spirituality common among early Pentecostals: “Let hunger for God be reawakened in our hearts. May a walk in holiness, worthy of our vocation, be our goal, and let us consecrate ourselves anew to the fulfilling of our world destiny in the plan of God.”

If Pentecostals draw close to God and commit themselves to His mission, according to Hodges, they “can face the future with confident expectancy that the future holds still greater revelations of the glory of God.”

Read the entire article, “Danger Signals” by Melvin Hodges, on pages 4 and 5 of the Sept. 29, 1957, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Taking Christ to the People,” by R. J. Carlson

• “The Silence of the Trinity,” by P. T. Walker

• “The Living Dead,” by Oswald J. Smith

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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Hélène Biolley’s Dining Room, a Parrot, and the Origins of French Pentecostalism

LeCossec1

By the 1950s, Assemblies of God congregations were scattered across France. Here, French Assemblies of God pastor Clement Le Cossec is standing in front of the Assembly of God, Rennes, France, circa 1950.

This Week in AG History — June 30, 1974

By Darrin J. Rodgers
Originally published on PE-News, 29 June 2017

Hélène Biolley (1854-1947), a highly educated Swiss linguist, was a catalyst to the formation of the Pentecostal movement in France. In 1974, Assemblies of God missionary R. Kenneth Ware wrote a Pentecostal Evangel article about Biolley’s influence, noting that the French Pentecostal revival started in her dining room. Humorously, he also remembered her quipping that the first Pentecostal “martyr” in France was a parrot!

Biolley was part of the Coeurs purs (Pure Heart) movement — a revival in 19th century Switzerland that encouraged Christians to examine their motives and cleanse their hearts from all wickedness. Biolley coupled this motivation toward inner holiness with social action, becoming active in the Temperance movement, which sought to rescue people from the destructiveness of alcohol.

Biolley moved to France in 1880 to work with a Temperance organization called the French Blue Cross Society. She settled in the harbor city of Le Havre, located on the English Channel, where in 1896 she opened a small Christian hotel and restaurant, Ruban Bleu. The establishment became a center for Temperance meetings, prayer services, and gospel outreach. According to Ware, “She served good meals but without alcoholic drinks, rented clean rooms, and talked about Jesus.”

Many missionaries and evangelists, including those from England, stayed at Ruban Bleu. In 1909, an Anglican vicar, Alexander Boddy, visited and testified about his baptism in the Holy Spirit. She was curious and wanted to learn more. She began inviting other Pentecostals, including Smith Wigglesworth and Gerrit R. Polman, to preach at Ruban Bleu. The dining room of Ruban Bleu became an important early Pentecostal ministry center in France.

Biolley became well known among missionaries for her linguistic skills. She provided French lessons in addition to room and board. Many missionaries headed to French-speaking African colonies first took language lessons from Biolley.

The Pentecostal movement remained relatively small in France until the early 1930s. For years Biolley had prayed that God would send missionaries to France. Her prayers were answered when Douglas Scott, an Englishman who felt a call to minister in Congo, arrived at Ruban Bleu in 1927. Biolley invited Scott to minister at Ruban Bleu. He prayed and preached with power, and several people were miraculously healed.

Biolley asked Scott to devote six months at her mission before going to the Congo. He agreed and returned to Le Havre in 1930, ultimately devoting the rest of his life to spreading the gospel across France. Scott sparked a significant Pentecostal revival and helped bring cohesiveness to the movement through the organization of the Assemblies of God of France in 1932.

The Pentecostal movement in France grew significantly during Scott’s 37 years of ministry in the country. However, it was not without opposition. Biolley made light of these difficulties, recounting the story of the first French Pentecostal “martyr” – a parrot which had learned many Scripture verses and slogans opposing alcohol consumption. A drunken sailor at a neighboring hotel and restaurant – apparently feeling conviction – killed the parrot to rid himself of the bothersome bird. In Biolley’s estimation, it was a “feathered martyr”!

When Hélène Biolley followed God’s call in 1880 to move to a new country and to start a Christian ministry center, she was a single woman in her twenties. Few people imagined that her ministry would amount to much. But in God’s providence, she was in the right place at the right time. Her linguistic skills, coupled with her hotel and restaurant, proved to be an important crossroads for visiting missionaries and evangelists. She prayed faithfully for 20 years for God to send Pentecostal missionaries to France. In her seventies, her prayers were answered, and revival sprang forth from the spiritual foundation that she had helped to lay.

Read R. Kenneth Ware’s article about Hélène Biolley, “Revival Started in the Dining Room,” on page 9 of the June 30, 1974, issue of the Pentecostal Evangel.

Also featured in this issue:

* “The Churches in Eastern Europe,” by Thomas F. Zimmerman

* “On Target with Mission France,” by Bill 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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Five Lessons from the Great Cuban Revival of 1950-1951

Cuba photo

Hands raised in prayer by those seeking salvation, Holguin, Cuba, February 1951

This Week in AG History — May 17, 1959

By Darrin J. Rodgers
Originally published on PE-News, 18 May 2017

The Pentecostal church in Cuba exploded in growth during a series of evangelistic and healing services throughout the island nation in 1950 and 1951. Several church leaders in Cuba, including Luis Ortiz, Dennis Valdez, Hugh Jeter, and Ezequiel Alvarez, hosted Pentecostal evangelist T. L. Osborn, and about 50,000 people made professions of faith in Christ. Jeter, an Assemblies of God missionary, wrote about this remarkable revival in the May 17, 1959, issue of the Pentecostal Evangel.

Jeter wrote, “One of the greatest moves of God’s Spirit in our generation took place in the island of Cuba in 1950 and 1951. It was a common occurrence in many Cuban cities for crowds of 10,000 to 15,000 people to fill a baseball stadium or city park night after night to hear the gospel and to be prayed for.”

The revival effected immediate and lasting change. Jeter noted, “Thriving congregations suddenly came into existence in places where previously we had had no work at all. The entire stock of the Bible society was quickly sold out. The miraculous was continually in evidence and people were convinced that of a truth God was in our midst.”

What can we learn from the remarkable Cuban revival? Jeter identified five practical lessons:

1.  A revival can be judged by its results over time. While some people initially questioned whether the Cuban revival was genuine, over the years it became obvious that people who were converted had become faithful Christians. Small churches were strengthened, and new churches were planted. The Assemblies of God Bible school in Cuba, which had temporarily closed due to lack of students, was overwhelmed in the years following the revival with students who had a burning passion to share the gospel.

2.   True revival will be grounded in the Bible and will give glory to God and not to man. Jeter wrote, “Our principal evangelist, Brother Osborn, did not claim to have any special gift or revelation that would set him a class apart from the rest of us. He simply let us know what God had promised and inspired us to believe that God would keep His Word.”

3.  Effective “follow-up” is essential in order to integrate converts into churches. The best “follow-up,” according to Jeter, is not merely a systematic visitation of converts, but the continuation of the revival spirit in local churches. The same spiritual vibrancy that brought people to faith in Christ will also inspire people to be faithful in church.

4.  Church leaders must be willing and able to relocate their congregation if current buildings become inadequate. Pastors who showed flexibility regarding location could more easily retain converts simply because they could fit into the church.

5.  Technology can help to reach the unchurched and to communicate with the faithful. In the Cuban revival, radio was an important tool by which news of the revival spread quickly.

“Can this revival be duplicated elsewhere?” Responding to this question, Jeter suggested that “God is no respecter of people, or of nations.” He noted that revival came to Cuba following a long period of time during which believers developed their faith and prepared for a move of God. While recognizing that God is sovereign in bringing revival, he stated, “I know of no reason why it cannot happen anywhere else in the world.”

Read Hugh Jeter’s article, “Lessons from the Cuban Revival,” on pages 6, 7, and 22 of the May 17, 1959, issue of the Pentecostal Evangel.

Also featured in this issue:

* “Standing Together,” by Frank J. Lindquist

* “Led by the Holy Ghost,” by W. E. McAlister

* “Do the Deaf Speak in Tongues?” by Twila Brown Edwards

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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What Can Pentecostals Learn from the Prayer Revival of 1857?

1857-prayer-revival

Prayer Revival of 1857

This Week in AG History — September 14, 1969

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

Early twentieth-century Pentecostal pioneers were hungry for authentic Christianity, and they looked to previous spiritual outpourings for inspiration and instruction. One of the revivals recounted by early Pentecostals — the Prayer Revival of 1857 — had occurred within their lifetime.

The social conditions that led up to the Prayer Revival of 1857, in many ways, mirror those in America today. Harold A. Fischer, an Assemblies of God minister, retold the compelling story of this revival in the Sept. 14, 1969, issue of the Pentecostal Evangel.

By 1857, spiritual decline in America had become alarming. Church membership was decreasing and public figures were scoffing at religion. A time of prosperity had caused people to forget about God. Furthermore, the nation’s attention was riveted by the unfolding political drama that ultimately resulted in the Civil War.

Things began to change in 1857, when a financial meltdown caused thousands of merchants to go bankrupt and forced many banks to close. People from all social backgrounds were affected. People began to turn away from materialism in the midst of their suffering. “As ruin stared men in the face,” Fischer wrote, “their only refuge was God.”

A declining church pastored by a man with little ministry experience helped to spark a revival in 1857 that spread across the nation. Jeremiah Lanphier, a businessman, felt God’s call to the ministry. At age 49, he gave up his career and accepted the pastorate of Old North Dutch Church on Fulton and Williams Streets in the heart of lower New York City.

The congregation was facing a slow demise. Immigrants were moving into the community, and the church’s members were moving elsewhere. Lanphier did not sit down and allow the inevitable to happen. He canvassed the neighborhood, praying with people and inviting people to church. Few responded, however, and he grew discouraged.

But then Lanphier thought about the businessmen of the community, and how they might like to get away for a short break over the lunch hour. He widely advertised a noon prayer meeting for businessmen. Six showed up on the first day, Sept. 23, 1857. Attendance grew, and it soon became a daily event.

Several weeks later, a stock market crash caused one of the worst financial panics in American history. The church, located near the financial district, became a destination for bankers, lawyers, and businessmen whose world had been turned upside down. Up to 3,000 people flooded into the noon prayer meeting, and similar prayer meetings began to be held around the nation.  Over the next year, between 300,000 and one million people accepted Christ across America during what came to be called the Prayer Revival of 1857.

What can Pentecostals learn from the Prayer Revival of 1857? Church work should never be viewed as the primary domain of clergy. The 1857 revival was largely carried on by laity who, according to Fischer, received an outpouring of the Holy Spirit that empowered them for unexpectedly effective ministry. Prayer was also one of the hallmarks of this revival. Charles Finney observed during the revival that people seemed to prefer prayer meetings over preaching services. When God moves, it usually seems to coincide with passionate prayer.  Finally, when God truly touches peoples’ hearts, there will be social implications to that heart change. After the 1857 revival, laypersons began to organize Sunday schools, local chapters of the Young Men’s Christian Association, and city missionary societies. The revival was a catalyst that provoked Christians to develop ministries to serve and love people, which built up both the churches and the communities where they were located.

The revival waned after one or two years, but churches were left in a stronger position and better able to address the tragedies that would be inflicted by the Civil War only a short time later. According to Fischer, “the effect of such praying had left its mark.”

Read Harold Fischer’s article, “The Great Revival of 1857,” on pages 18-19 of the Sept. 14, 1969, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Why Assemblies of God Colleges are Different,” by T. E. Gannon

• “The Prohibited Love,” by Gordon Chilvers

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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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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Minnie Abrams: Lessons from the Pentecostal Revival in India

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Minnie Abrams (right), sitting next to Jivubai, an Indian woman

This Week in AG History — May 19, 1945

By Darrin Rodgers
Originally published on PE-News, 19 May 2016

Minnie Abrams (1859-1912), in many ways, was a typical woman in the American Midwest in the late nineteenth century. However, everything changed when she heeded God’s call to the mission field. Abrams was reared on a farm in rural Minnesota and, in her early twenties, became a schoolteacher. After a few years in the classroom, however, she sensed that God was leading her in a new direction. She attended a Methodist missionary training school in Chicago and, in 1887, set sail for Bombay, India.

In Bombay, Abrams helped to establish a boarding school for the children of church members. Not content to stay within the walls of missionary compound, she learned the Marathi language so that she could engage in personal evangelism. Ultimately, she became a fulltime evangelist and began working with Pandita Ramabai, a leading Christian female social reformer and educator. Abrams worked with Ramabai at her Mukti Mission, a school and home for famine victims and widows.

After hearing news of revival in Australia (1903) and Wales (1904-1905), Abrams, Ramabai, and others began seeking a restoration of the spiritual power they read about in the New Testament. They formed a prayer group, and about 70 girls volunteered to meet daily, study the Bible, and pray for revival. Beginning in 1905, several waves of revival hit the Mukti Mission. The prayer group grew to 500, and many of the girls reported spiritual experiences that seemed to repeat what they found in the Book of Acts. Some prophesied, others received visions, and yet others spoke in tongues. Abrams wrote about the revival, which became the foundation for the Pentecostal movement in India, in the July 1909 issue of the Latter Rain Evangel. Her account was republished in the May 19, 1945, issue of the Pentecostal Evangel.

According to Abrams, the revival came to India because of deep prayer, consecration, and repentance. During the daily prayer meetings, the girls memorized Scripture, became deeply aware of their own sinfulness, and hungered for righteousness and an outpouring of God’s Spirit.

Abrams recalled, “I cannot tell you how I felt in those days of repentance at Mukti when the Holy Spirit was revealing sin, and God was causing the people to cry out and weep before Him.” The girls who had been touched by revival did not stay put; they fanned out into surrounding villages and brought the gospel to anyone who would listen.

Abrams recounted that revival at the Mukti Mission included not just remorse over sin, but also incredible joy that followed repentance. She wrote that “ripples of laughter flowed” in prayer meetings, that some of the girls began dancing in the back of the room, and that they were filled with a “deeper joy.”

According to Abrams, the early Indian revival provided valuable lessons for Christians everywhere. She also gave a warning to readers that is just as applicable today as it was in 1909: “the people of God are growing cold and there is a worldliness and an unwillingness to hear the truth and to obey it.”

How can we have revival today? Abrams offered the following admonition: “If you want revival you have to pour your life out. That is the only way. That is the way Jesus did. He emptied Himself; He poured out His life; and He Poured out His life’s blood.” Minnie Abrams wrote convincingly and convictingly from experience. She and countless other Pentecostal pioneers followed Christ’s example and poured their lives into serving others and building God’s kingdom.

Read the entire article by Minnie Abrams, “How Pentecost Came to India,” on pages 1 and 5-7 of the May 19, 1945, issue of the Pentecostal Evangel.

Also featured in this issue:
* “Speaking in Tongues,” by Howard Carter
* “The Tarrying Meeting,” by Stanley H. Frodsham
* “An Anniversary Testimony,” by A. H. Argue
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

Leave a comment

Filed under Biography, History, Missions