Part of the Family
I do not remember exactly when I became interested, actually captivated, in searching for our family roots. I do remember seeing the TV miniseries "Roots" and thought it would be interesting to see where my family origins began. For some years I have spent hours searching out family history through genealogy libraries and even internet websites. I do not mind the hours of tedious searching of microfiche looking for grandpa's name or verifying dates of family members to make that final family connection.
So, my latest Global class – Assemblies of God History, Missions, and Governance, reminded me of that type of research – to dig out information stored away in obscure files or even history books. Connecting the dots to events on the timeline of Pentecostal history creates a sense of belonging with those gone on before. Just like finding Uncle Claude and realizing he is family even though I never knew him.
After the Protestant Reformation, John Wesley introduced the doctrine of Christian perfection. He believed in a second experience after salvation, sanctification which brought believers freedom from this sinful nature (p.15). It was in the early 1800s where we saw the "Holiness Movement" that taught about the "double cure" – the blessing of salvation and the second blessing of the Holy Spirit for power for holy living (p.16). Spirit baptism began to fill the holiness literature. However, the Spirit-filled life was viewed differently by various groups. Here is a quick outline of these groups:
Reformed Calvinistic – equated Spirit baptism with conversion
Revivalists – claimed it was a second work of grace. Men like D.L. Moody strongly emphasized Spirit baptism to empower for service.
Charles Finney – taught that Spirit baptism empowered one for ministry
The Keswick conventions – (England) rejected Wesleyan perfection and preferred "full consecration" and the "fullness of the Spirit" (p.16).
About this same time we also read about the "Healing Movement." Dorothea TrΓΌdel in Switzerland set up a hospice for healing called a "faith home," where the sick were instructed in biblical promises of healing, encouragement to build their faith, and prayer for their healing (p.16). For those who believed in divine healing, this movement was a haven.
Our next period on this textbook timeline is the Outpouring of the Holy Spirit. Revival was turning up everywhere. God was moving on believers around the world. In 1904, the Welch revival produced over 100,000 converts (p.18). Revivals in Australia, South Africa, and India had believers looking at this outpouring as the great end-time revival (p.18). In the United States, Charles Parham, who considered himself the founder of the Apostolic Faith Movement, and his Bethel Bible School in Topeka, Kansas, saw the beginnings of the outpouring of the Holy Spirit with the initial physical evidence of speaking in tongues. Parham, for the first time, heard speaking in tongues at Shiloh, Maine (p.20) It was in October 1900 that "Parham gave his students an assignment – the study of the book of Acts." Upon his return, his students also agreed with him, "Acts showed tongues as the biblical evidence of being baptized in the Spirit" (p. 20). The Pentecostal revival that started in Topeka, Kansas spread to Galena, Kansas; to Houston, Texas; to Zion, Illinois and then to Azusa Street -- the most recognized locations by Pentecostals. As with most new theories, the doctrine of speaking in an unlearned tongue as the spirit moved was not embraced by everyone. In the group of Pentecostals, there was a difference in their doctrines: the required evidence of the Spirit baptism, the nature of sanctification, and the view of God as a Trinity.
There are other people associated with this great time of revival of the Holy Spirit. William J. Seymour ( a black man), was not allowed to sit in the classroom with white students, but he accepted Parham's view of baptism in the Holy Spirit and tongues (p.21). Mr. Seymour, in1906, accepted the pastorate of a church in Los Angeles, but after being locked out, he held meetings at a house on Bonnie Brae Street. When the porch collapsed, he moved to Azusa Street – the former Stevens African Methodist Episcopal Church. At the time, The Apostolic Faith, a publication by Seymour and Clara Lum was the most influential paper. This paper carried the accounts of the revival describing the meetings and the experiences encountered by the attendees, such as "prayer for the sick, shouting, Spirit baptism, singing in tongues, and preaching" (p. 21). Because many believed that Jesus was coming soon, there was a great urgency to get the gospel to all the world; hence missionary endeavors became a primary focus. By decade's end, there were more than 200 missionaries serving overseas (p.25). Many missionaries were ill-prepared for the demands of life in a foreign country – they did not have sufficient funds, they did not study the language, they shared the gospel but their fruit did not last. We know little of their story because the Pentecostal editors did not want to publish their sad stories (p.25).
Parham and Seymour did share different views when it came to the "mingling of the whites and blacks together in worship" (p.22). Eventually, they parted ways because of the contradiction in Parham's behavior – how could one claim to have the power of the Holy Spirit and display such lack of love, a fruit of the Spirit? (p.22)
Since Parham considered himself the founder of the Apostolic Faith Movement, being the first to teach that tongues is the initial physical evidence of Spirit Baptism, perhaps that Topeka revival was the beginning for the term "Pentecostal."
There are many leaders that influenced those early years of the Pentecostal message and eventually had helped found the Assemblies of God. Some of those early pioneers, I believe, were very courageous in searching the scriptures for truth and wisdom and understanding as God would reveal – in His time. They are family, the family of God.
I am Learning – In His Time
