THE EARLY AND LATTER RAINS OF THE TWENTIETH CENTURY Part I

The First Half of the Twentieth Century

It seems as if two mighty seasons of revival helped shape the whole of the twentieth century for God. The first was the powerful Welsh Revival of 1904. God used a simple young man, Evan Roberts. This move was then accompanied by world-wide outpourings of the Holy Spirit. On American soil, God then came to Los Angeles, California in 1906 in the Azusa Street outpouring. He used a simple black man, William Seymour, and a rag-tag group of hungry people and a "day of small beginnings." Thus it was that some hundreds of Spirit-filled believers at the beginning of the 1900's would grow to become hundreds of millions of Spirit-filled believers by the end of the 1900's, and one of the most powerful forces for revival and for world evangelism on the face of the earth.

The second mighty season of visitation took place mid-century. It appears as if many of the powerful events which helped shape the second half of the twentieth century had their roots unusually intertwined in the 1948-1950 outpourings of the Holy Spirit which took place in Argentina, the Hebredes, northern Canada and across the United States, thus bringing the twentieth century to the level of the mightiest outpouring of the Holy Spirit and the greatest ingathering of souls since the beginning of time.

The Worldwide Awakening of 1904-1906

The Welsh Revival

The main instrument the Lord choose in the Welsh Revival of 1904 was Evan Roberts, a young, unassuming student preparing for the ministry. It was in the spring of 1904 that Roberts encountered the Lord in an unusual way: "I found myself with unspeakable joy and awe in the very presence of the Almighty God. And for the space of four hours I was privileged to speak face to face with Him as a man speaks with a friend. and it was not only that morning, but every morning for three or four months. and I knew that God was going to work in the land, and not this land only, but in all the world." 1

And God did work - beginning in the late fall of 1904. The Lord had already begun to move in August, as the Spirit of God fell in power under the ministry of F.B. Meyer during the Welsh Keswick week, and in the same month the Spirit was poured out at Cardiff during R.A. Torrey's ministry. Torrey wrote: "When we left, the meetings went right on without us. for a whole year - meetings every night and multitudes converted."

In the course of the revival in Wales, Roberts, then in his mid-twenties, and his "Revival Party" of young people conducted thousands of meetings. It was estimated that one hundred thousand souls were converted to Christ (Edwin J. Orr). Taverns went bankrupt, police became unemployed in many districts and coal mines were disrupted as the pit ponies couldn't understand commands anymore. They didn't recognize their owner's redeemed language (G. Campbell Morgan).

The motto of the Welsh Revival was "Bend the church, and save the world;" and prayer was the underpinning of this great move of God. During the revival, a Wiltshire evangelist stood up and said: "I have journeyed into Wales with the hope that I may glean the secret of the Welsh Revival." In an instant Evan Roberts jumped to his feet and replied: "My brother - there is no secret! Ask and ye shall receive! "

David Matthews, an eyewitness, described the meetings: "Such marvelous singing. could only be created by a supernatural power, and that power the divine Holy Spirit. No choir, no conductor, no organ - just spontaneous, unsynchronized soul-singing. Singing, sobbing, praying intermingled.."

Edwin J. Orr, historical researcher, concluded that the Welsh Revival "was the farthest-reaching of all the movements.for it affected the whole evangelical cause in India, Korea, and China, renewed revivals in Japan and South Africa, and sent a wave of awakening over Africa, Latin America and the South Seas" - and of course, all across the United States of America.

Under a hailstorm of criticism in 1905, the Welsh Revival eventually began to diminish. The revival was spoken against as "a sham. a mockery, a blasphemous travesty of the real thing." Arthur Wallis, in his book, In The Day of Thy Power , wisely addressed that opposition which inevitably seems to dog the steps of every move of the Holy Spirit: "If we find a revival that is not spoken against, we had better look again to ensure that it is a revival."

Winkey Pratney calls the end of Evan Roberts' public ministry "one of the strangest endings of a ministry in history." 2

In the Spring of 1906, Mr & Mrs. Jessie Penn-Lewis sequestered the beleaguered Evan Roberts at their home in Leicestershire where Mrs. Penn-Lewis and Roberts then co-authored the controversial book War on the Saints , a commentary on some of the perceived fanaticisms of the Welsh Revival. In 1930 Evan Roberts moved to Cardiff. He concluded: "My work is devoted to prayer. By preaching I would reach the limited few but by and through prayer I can reach the whole of mankind for God.." He died in Cardiff in 1951 - truly a "vessel unto honor."

Brian Edwards in his well documented book, Revival! A People Saturated With God , comments on the sobering aftermath of the Welsh Revival: "Evan Roberts was so concerned not to meddle with the work of the Spirit that he allowed meetings largely to run themselves. The weakness of this is seen in the fact that a greater number of converts appear to have fallen away in the few years following the 1904 revival than in any other revival for which we have such records." Edwards then wisely observes: "The centrality of preaching is a sound curb to excess and error and is, after all, one thing God has clearly committed to his church. One reason why the revivals experienced by Whitefield, Wesley and, a century later, by Charles Haddon Spurgeon continued so long was that preaching was at the center." 3

An International Outpouring

The twentieth century actually began with an unusual international outpouring , much of which drew encouragment from the Welsh Revival. By the turn of the century, in Uganda, there were "a hundred thousand souls brought into close contact with the Gospel. the power of God shone. in the center of the thickest spiritual darkness in the world" (Pilkington). In 1901 Pandita Ramabai (1858-1920) in Mukti, India saw twelve hundred converts baptized in two months, but news of the revival in Wales in 1904 stirred her hunger even more, and by 1905 fresh revival waves came, which then flowed out "all over India" (William Allen). There were deep confessions of sin, joyful singing, dancing before the Lord, speaking in other tongues and many conversions to Christ.

Pandita Ramabai became known as "the Mother of the Pentecostal Movement in India." In 1989, the Government of India issued a postage stamp honoring her for her social impact on India.

In 1902 two missionaries in Calcutta heard Dr. Torrey speak on prayer. They were deeply moved. When they returned to the Khassia Hills of India, they gave themselves to prayer until revival broke out among them in 1905. Among the Welsh Presbyterians in the hills of Assam revival also broke out, inspired by the move in Wales in 1904. Also, at this time in India, at Dohnaur, Amy Carmichael wrote concerning the move of God: "It was so startling and dreadful - I can use no other word. Soon the whole upper half of the church was on its face on the floor, crying to God. The sound like the sound of. strong wind in the trees. the hurricane of prayer continued for over four hours.. Almost the whole compound got saved.." 4 All across India God was moving; the Christian population jumped by seventy percent, sixteen times faster than the growth of the Hindu population (Pratney).

In 1905, the Spirit of the Lord likewise came to Charlotte Chapel in Edinburgh, Scotland. Joseph Kemp recorded: "There was nothing, humanly speaking, to account for what happened. Quite suddenly, upon one and another came an overwhelming sense of the reality and awfulness of His Presence and of eternal things. Life, death and eternity seemed suddenly laid bare!"

News of the Welsh Revival in 1904 and the great revival in the Khassia Hills of India inspired Jonathan Goforth to believe God for revival in China, Manchuria and Korea. When the Spirit fell in Pyongyang in 1906, one missionary wrote: "The room was full of God's Presence. a feeling of God's nearness impossible to describe. man after man would arise, confess his sin, break down and weep. practically every church throughout the peninsula received its share of blessings.." Revival came to Korea in three waves - in 1903, 1905 and in 1907, quadrupling the number of Christians in a decade. Of this Korean revival Goforth said: "The Korean movement was of incalculable significance in my life. Korea made me feel, as it did many others, that this was God's plan for setting the world aflame. " Likewise in Japan, at the turn of the century, "the churches set themselves to pray for a work of God." The call went out for prayer that "the Spirit of the Lord would prepare the way for a meeting of Pentecostal power." A year later the missionaries were reporting a "Pentecost in Japan." Japanese churches nearly doubled in a decade.

The Spirit was also poured out in South Africa, in Ceylon, in Brazil in 1910, in Norway in 1907 and then in England, in Australia, in New Zealand, and in Indonesia where the Church tripled to 300,000 souls in a decade. The revival in Chile among the Methodists under Willis and Mary Hoover was inspired by reports of what God did through Pandita Ramabai in India. The Hoovers describe the beginnings on July 4, 1909: "Saturday night was an all night of prayer. the atmosphere seemed charged with the Holy Spirit and people fell on the floor, or broke out in other tongues, singing in the Spirit." After two months attendance increased to almost 1,000, and the revival was spreading to other cities. The Pentecostal Methodist Church, founded by Hoover, now numbers over 600,000 members, and there are a total of nearly two million Pentecostals in Chile today, about 20 percent of the nation's population (Synan).

In Burma, the Baptists baptized two thousand tribal people among the Karens, an ongoing expression of the great revival dating back to 1858. The Karens, between the mid 1800's and the mid 1900's also saw 250,000 of their neighbors, the Kachin, converted to Christ. (All of this was the fruit of the first missionary to this area, Adoniram Judson, the American Baptist missionary of 1817 who had only one Buddhist convert after seven years of hard labor.)

In other tribes - among the Lahu people, some sixty thousand were converted, and among the Wa head-hunters ten thousand were baptized into Christ. In China, among the Lisus, tens of thousands were swept into the kingdom of God as well.

The following report was also given concerning Armenia: "The years 1900-1901 are remembered amongst the Armenians living in S.E. Turkey as the years of the great religious revival. The revival appears to have started in the Aintab area and spread to all the Armenian areas along the south-east coast.. Services continued until midnight and the churches were unable to hold all who wanted to attend. In the market place and wherever people gathered, conversation centered 'on the revival.'" (Rhoda Carswell) This revival prepared the Armenians for the fierce opposition and executions just ahead of them under the Communists.

In an unusual prophetic prediction at the turn of the twentieth century, Praying John Hyde, missionary to India, compared the 1800's to the ministry of John the Baptist; but the 1900's he foresaw would be like the ministry of Jesus - so much greater in power and effect. From 1904-1910 Praying Hyde himself experienced revival at the Indian Sialkot conventions, and he lived to see his prophetic prediction begin to come true all across the world.

Throughout the twentieth century, in Latin America Christians were destined to increase from between 200-300 thousand to an expected 80-90 million by the year 2000 (Operation World). Certain sections of Africa would increase from 2% Christian to nearly 50%. In Korea, with relatively few believers at the start of the twentieth century, now "every morning around 5 A.M. about a million Korean Christians are in their churches praying." Even in a repressive society such as China, believers increased from 1 million at the time of the Communist takeover to what the Communist government itself estimates could be 100 million by the year 2000! God indeed would step down from heaven in the twentieth century!

On American Soil

Richard Riss, in A Survey of 20th Century Revival Movements in North America traces the impact of the Welsh Revival on America. In December of 1904 the Spirit was poured out on Welsh settlers in Pennsylvania, and in early 1905, Riss writes: "there was an explosion of revival in many parts of the United States and Canada" - at Taylor University in Indiana and at Yale University in Massachussetts, at Baptist Temple in Brooklyn, New York, among the Methodists in Michigan, in Denver under J. Wilbur Chapman and in Schenectady in upper New York State, where "all the evangelical churches in town had been moved, with packed congregations in each, and the movement continued for months on end" (J. Edwin Orr).

The ministers of Atlantic City, New Jersey, reported that out of a population of 60,000, only 50 adults were left unconverted. These were years of great ingathering in the United States, as well as worldwide.

Revivals were also reported in Nebraska, Iowa, Minnesota and the Dakotas, in the Carolinas, in Georgia, in New England, in Virginia in Illinois and in Texas. At Asbury College in Kentucky, classes were turned into days of repentance, confession, conversion and consecration. The revival soon spread throughout the whole town. One of the Asbury students, E. Stanley Jones, was deeply touched, later to become one of the well known missionaries of the twentieth century. In early 1906, at Dr. Reuben A. Torrey's meetings in Canada, Oswald J. Smith and his brother Ernest gave their hearts to Christ. Oswald J. Smith would later become pastor of The Peoples Church in Toronto and a great twentieth-century advocate for the cause of missions. At the same time the Spirit of God fell at A.B. Simpson's Nyack Missionary Training Institute on the Hudson in New York. "For three weeks preachers, teachers and students were lying upon their faces. God had struck with mighty conviction. the mighty presence of God filled the place. the atmosphere was so holy. it was just about three months before the Spirit was poured out in Los Angeles" (Carl Brumback).

The Birth of the Pentecostal Revival

Historian Richard Riss notes at this juncture: "In the wake of the Welsh revival, and a vital element of the world-wide awakening of 1904-1906, the early Pentecostal revival came as one of the greatest revivals of the modern period, perhaps almost as important in its effects as the Protestant Reformation of the sixteenth century. Originating within the milieu of the Holiness movement of the late nineteenth century, it brought into existence hundreds of ecclesiastical bodies and denominations worldwide, many of which quickly became some of the fastest growing religious organizations in the world." 5

New Year's Day 1901 had been a "day of small beginnings" for the Pentecostal Revival in the United States. Charles Parham, a Holiness preacher and the founder of the short-lived Bethel Bible College in Topeka, Kansas, had been asked by Agnes Ozman (1870-1937), one of his students, to lay hands on her that she might receive the Holy Spirit after the pattern in Acts. 6 When Parham prayed for her, she began to speak in other tongues and continued on in the phenomenon for days. Parham testified: "Humbly in the name of Jesus, I laid my hand upon her head and prayed. I had scarcely repeated three dozen sentences when a glory fell upon her, a halo seemed to surround her head and face, and she began speaking in the Chinese language, and was unable to speak in English for three days." 7 In the following month most of Parham's student body of some 40 people, including twelve who held credentials with Methodist, Holiness, or Friends Churches, likewise "received." In his Tongues Like as of Fire , Robert Chandler Dalton reported concerning those days in Topeka: "On one occasion a Hebrew rabbi was present as one of the students read the lesson from the Bible. After the service this rabbi asked for the Bible from which the lesson was read. The Bible was handed him and he said, 'No, not that one. I want to see the Hebrew Bible. That man read in the Hebrew tongue.'"

Tim Peterson, in a private treatise entitled The History of the Pentecostal Movement , records: "When all this 'was noised abroad,' the crowds began to gather. Newspaper reporters from cities as far away as St. Louis, Missouri, came to see and hear. They were convinced and wrote front page reports with large headlines for the big dailies. Soon other reporters brought along government interpreters, professors of languages, and even foreigners, to hear and identify the languages being spoken through human beings by the Spirit of God." 8

October, 1903, at Galena, Kansas, saw a further great leap forward in Parham's new ministry when the Lord apparently bore witness to His Word by numerous healings. Parham believed that healing was in the atonement and "as much part of the Gospel" as the forgiveness of sins. By 1905, "Pentecostal" or "Full Gospel" meetings had sprung up all across Kansas, Oklahoma, Missouri and Texas. By the winter of 1905, Texas alone had 25,000 Pentecostal believers - all as a direct result of Parham's labors.

Charles Parham: Pentecostalism's Speckled Bird

Charles Fox Parham (1873-1929) appears in history as a speckled bird. On the one hand, he is seen as a great man of faith and spiritual power. On the other hand he has been charged with financial and moral sins and serious doctrinal error.

While historian Eddie Hyatt upholds Parham as one who "had always practiced both gender and racial equality," Tim Peterson in The History of the Pentecostal Movement , states "Parham spent the later years of his life as an avid supporter of the Ku Klux Klan, praising its members for their 'fine work in upholding the American way of life.'"

Notwithstanding, these issues Vinson Synan makes this sweeping (and accurate) observation of him: "Parham's teaching laid the doctrinal and experimental foundations of the modern Pentecostal movement. It was Parkham's ideas preached by his followers that produced the Azusa Street revival of 1906 and with it the worldwide Pentecostal movement." 9

Perhaps because of the questions surrounding Parham's life, Pentecostal leaders distanced themselves from him, and various outstanding evangelical leaders opposed the fruit of his labors. G. Campbell-Morgan said of the emerging Pentecostal movement: "It was the last vomit of Satan." R.A. Torrey declared, "It was emphatically not of God and founded by a sodomite," and Dr. A.T. Pierson bluntly announced, "It was anti-Christian." H.A. Ironsides lumped both the Pentecostal and Holiness movements together as "disgusting. delusions and insanities," and H.J. Stolee described Pentecostal worship as "mob psychology. hypnotism. and demon power.." Parham and his fledgling movement was destined to be a sign spoken against; but a sign nonetheless.

Charles Parham at Zion City, Illinois

Apart from the shaping influence Charles Parham had on William Seymour and on the spring of 1906 Azusa Street revival (which we will shortly consider), his greatest contribution to the Pentecostal Outpouring came from the revival meetings he held in the fall of 1906 at Zion City, Illinois. Parham came to Zion City seeking to stabilize the crumbling empire of a demented John Alexander Dowie who, in 1901, had already proclaimed himself to be "Elijah the Restorer" and in 1904 also announced that, as "the first apostle of a renewed end times church," he would "restore apostolic Christianity." By 1906, Dowie, having also suffered the effects of a debilitating stroke, was unable to hold his bankrupt and battered city together. 10 Parham was not well received by the officials of Zion City, but he launched out nonetheless.

According to the September 28, 1906 edition of The Daily Sun of Waukegan, Illinois, thousands attended Parham's meetings. "Hundreds experienced release from bitterness, despair, and anger, and were baptized in the Holy Spirit. They saw visions, and hundreds responded to the call to full-time ministry. The fire of revival lifted them out of the fire of despair." 11

Church historian, Paul G. Chappell comments on the far-reaching fruits of Parham's meetings: "Some of Parham's Zion followers were responsible for spreading the message by traveling throughout the world, planting the pentecostal message.." 12

Among those were Cyrus Fockler who founded the Milwaukee Gospel Tabernacle and D. Opperman who joined the Apostolic Faith in Texas; both of whom were among the founders of the Assemblies of God and served on its first executive presbytery. Fred Volger, another recipient of Parham's labors at Zion, served as assistant general superintendent of the Assemblies of God for over fourteen years. Fred Hornshuh, Sr. became one of the founders of the Open Bible Standard Churches , and Martha Wing Robinson founded the Zion Faith Homes . Related to the Zion City revival was also the first Pentecostal assembly in London and the first Pentecostal wedding conducted in England on October 11, 1911, when Alice Rowlands and Stanley H. Frodsham were joined in marriage by Smith Wigglesworth.

Marie Bugess Brown (1880-1971) received both a missionary call and her "Baptism in the Holy Spirit" on October 18, 1906 at one of Charles Parham's Zion City meetings in the home of F.F. (Fred) Bosworth. That same night both Bosworth himself and John G. Lake were also filled with the Holy Spirit. Marie Burgess Brown moved to New York City where she founded and pastored Glad Tidings Tabernacle destined to become one of the most prominent Pentecostal churches in America. In 1961, while she was still its pastor, Glad Tidings Tabernacle was noted as the "church with the largest missionary budget in the missionary-minded Assemblies of God" (Carl Brumback).

F.F. Bosworth (1877-1958) launched an international ministry of faith and healing. It is estimated that over a million souls came to Christ through his ministry. His book, Christ the Healer , remains a classic, and his influence, through his work with William Branham and T.L. and Daisy Osborn, impacted the Healing Revivals of the 1950's.

John G. Lake (1870-1935) emerged from Parham's Zion City Revival as "a giant firebrand in the Pentecostal Movement" (Gardiner). He founded the Apostolic Faith Churches of South Africa - some 2,500 assemblies birthed in revival and the miracle-working power of God. Cecil Rhodes, the South African "empire builder" said of John G. Lake's preaching: "His message has swept Africa. He has done more toward South Africa's future peace than any other man"; and Mahatma Ghandi said of Lake's ministry, "Dr. Lake's teachings will eventually be accepted by the entire world." (Perhaps that word was destined to be fulfilled through David du Plessis, the Mr. Pentecost of the Charismatic Movement, who was saved in an Apostolic Faith Church in South Africa.) John G. Lake also labored on the other side of the Atlantic, in Portland, Oregon. In 1923 he invited Charles Parham to Portland for an evangelistic crusade, during which Gordon Lindsay (1906-1973) was converted. Historian Wyatt notes that "Lindsay's ministry, together with that of his wife Freda (1914- ) spanned the Pentecostal, Healing, and Charismatic Revivals, and through Christ For the Nations in Dallas, Texas, is still highly influential." 13

It appears historically true that Charles Parham's decision to go to Zion City in 1906, "precipitated one of the most important religious events of this twentieth century" (Gardiner) - the 1906 revival at Zion City, Illinois.

Pentecost Comes to Los Angeles in 1906

During his time in Houston, Texas, Charles Parham was impressed to open a short-term Bible school on January 1, 1906. The most important person to be touched by Parham at this school was a son of slaves, a black Holiness preacher named William Joseph Seymour (1870-1922). Vincent Synan describes him as "a short stocky man, with one eye damaged by smallpox." Parham, in the face of southern segregation laws "skirted the legal restrictions by arranging for Seymour to sit in an adjoining room where, through an open door, he was able to listen to the lectures" (Hyatt).

Convinced of Parham's teaching on the "Baptism of the Holy Spirit accompanied by the physical evidence of speaking in other tongues," 14 Seymour left Houston to accept a call to pastor a newly formed Holiness congregation on Santa Fe Street in Los Angeles. His first sermon was from Acts 2:4, which earned for him a padlocked door on the meeting place by that very evening. From there Seymour accepted hospitality at the home of Richard and Ruth Asberry 15 at 214 Bonnie Brae Street, where Seymour gave himself to prayer. Soon the Holy Spirit was poured out. Richard Asberry, William Seymour himself and others experienced the "Baptism of the Spirit with the physical evidence of speaking in other tongues." Carl Brumback described the event: "As though hit by a bolt of lightning, the entire company was knocked from their chairs to the floor. Seven began to speak in divers kinds of tongues and to magnify God. Soon it was noised over the city that God was pouring out His Spirit. White people joined the colored saints and also joined the ranks of those filled with the Holy Ghost." Soon large crowds gathered at the Asberry home. Only after part of the floor collapsed, were the meetings moved to an abandoned AME Church building at 312 Azusa Street in mid-April of 1906. Vinson Synan calls the meetings at Azusa Street among "the most far-reaching religious meetings of the twentieth century." Synan continues: "No sooner had Seymour begun preaching in the Azusa location than a monumental revival began. Scores of people began to 'fall under the power' and arise speaking in other tongues." 16 Services continued daily for 1,000 days.

News of the happenings were publicized in the Los Angeles Times (and in not-to-favorable language: "New Sect of Fanatics is breaking Loose"). The great San Francisco earthquake, in which nearly 10,000 lost their lives, hit at the very same time, in mid April, 1906, and contributed to the mystique of the hour. Hundreds and then thousands began to flock to Azusa Street by the train loads, from all across the United States and Canada and even from around the world. As they drew near to the building, people would fall down under the power of God, blocks away. Angels were seen; and fire was seen consuming the building just like the burning bush in Exodus. In the meetings there was complete integration of the races: "the color line was washed away in the blood." Frank Bartleman, a Holiness journalist and one of the early participants in the revival, described the Azusa Street meetings in these words: "Suddenly the Spirit would fall upon the congregation. God Himself would give the altar call. Men would fall all over the house, like the slain in battle, or rush to the altar enmasse to seek God. The services ran almost continuously. Seeking souls could be found under the power almost any hour, night and day. God's presence became more and more wonderful. In that old building. God took strong men and women to pieces, and put them together again for His glory. It was a tremendous overhauling process. Pride and self-assertion, self-importance and self-esteem could not survive there. No subjects or sermons were announced ahead of time, and no special speakers for such an hour. No one knew what might be coming, what God would do. All was spontaneous, ordered of the Spirit. We wanted to hear from God.." Bartleman continued: "Brother Seymour generally sat behind two empty shoeboxes, one on top of the other. He usually kept his head inside the top one during the meeting in prayer." 17

News of the revival spread further by means of William Seymour's Apostolic Faith Newsletter , the circulation of which began in the fall of 1906 and grew to 80,000 per publication.

John G. Lake described William Seymour in these grand words: "God had put such a hunger into that man's heart that when the fire of God came it glorified him. I do not believe any other man in modern times had a more wonderful deluge of God in his life. and the glory and power of a real Pentecost swept the world.." 18

Despite internal divisions and charges of occult spiritism and a resulting separation between Seymour and Parham, the Azusa Street revival continued in strength for three years, from 1906 to 1909. Unfortunately, the ongoing strife eventually caused it to diminish in effectiveness. Many whites left to begin their own churches. By 1914, the Azusa Street Mission was but a small local black congregation. On September 28, 1922 a brokenhearted William Seymour died. In 1972, Sidney Ahlstrom, the noted church historian from Yale University, called Seymour "the most influential black leader in American religious history." Charles Parham died in 1929. The Azusa Street Missions itself was torn down in 1931, eventually making room for a parking lot.

Vinson Synan gives an excellent historical perspective on the Azusa Street revival: "The Azusa Street revival is commonly regarded as the beginning of the modern Pentecostal Movement. Although many persons had spoken in tongues in the United States in the years preceding 1906, this meeting brought the practice to the attention of the world and served as catalyst for the formation of scores of Pentecostal denominations. Directly or indirectly, practically all of the Pentecostal groups in existence can trace their lineage to the Azusa Street Mission. The Pentecostal Movement arose as a split in the holiness movement and can be viewed as the logical outcome of the holiness crusade that had vexed American Protestantism, the Methodist Church in particular, for more than forty years. The repeated calls of the holiness leadership. for a 'new Pentecost' inevitably produced the frame of mind and the intellectual foundations for just such a 'Pentecost' to occur. In historical perspective the Pentecostal movement was the child of the holiness movement, which in turn was a child of Methodism. Practically all the early Pentecostal leaders were firm advocates of sanctification as a 'second work of grace' and simply added the 'Pentecostal baptism' with the evidence of speaking in tongues as a 'third blessing' superimposed on the other two. the movement that Parham and Seymour unleashed in Topeka and Los Angeles was destined to begin a new and important chapter in the history of Christianity." 19

Pentecostal Growth in the South

By the end of 1906 word of the Azusa Street Revival had spread across the nation and around the world. One of those deeply impacted by the report was G.B. (Gaston Barnabas) Cashwell, a Southern Holiness preacher. In the fall of 1906, he left this word with puzzled delegates of his denomination assembled for their annual conference: "I realize that my life has fallen short of the standard of holiness we preach; but I have repented in my home in Dunn, North Carolina, and I have been restored. I am now leaving for Los Angeles, California, where I shall seek for the Baptism of the Holy Ghost." 20 Upon receiving his own personal "Pentecost," Cashwell returned to Dunn, where, according to Vinson Synan, he convened meetings which "would be for the Southeast what Azusa Street had been to the West," meetings which would draw much of the southeastern holiness movement into the Pentecostal experience, thus establishing the South as a Pentecostal stronghold, and Cashwell himself as the South's Apostle of Pentecost. Firsthand witness G.F. Taylor described Cashwell's historic meetings in these words: "They went to Dunn by the thousands, went down for the Baptism with all the earnestness they could command, and were soon happy in the experience, speaking in tongues, singing in tongues, shouting, weeping, dancing, praising, and magnifying God. They returned to their respective homes to scatter the fire. A great Pentecostal revival broke out in practically all the churches. A revival had come, and nobody was able to stop it." In early 1907, Cashwell was instrumental in bringing Holiness preacher A.J. Tomlinson into the Pentecostal experience, and with him the Church of God of Cleveland, Tennessee.

In 1911, as a result of the Dunn Pentecostal revival, the Fire-Baptized Holiness Church merged with the Pentecostal Holiness Church . The Pentecostal Holiness Church maintained both the sanctification emphasis of the Holiness Movement and the "speaking in tongues" emphasis of the Pentecostal Movement. In 1909, a disillusioned Cashwell left the Holiness Pentecostal Church to become a Methodist. Seven years later Cashwell died, in 1916. He was a man whose brief several years of Pentecostal ministry had "profoundly effect[ed] the religious future, not just of the south, but of the entire country" (Synan). The South thus significantly became the mother of major Pentecostal denominations - the Church of God in Christ, the Pentecostal Holiness Church, the Church of God of Cleveland, Tennessee and the Assemblies of God.

Pentecostal Growth Worldwide

The British Keswick Conventions of the late 1800's and the Welsh Revival of 1904 (which was characterized by speaking in other tongues) gave Great Britain its openness to the Pentecostal revival. The deeper- life labors of R.A. Torrey in Germany likewise gave Germany its opening to Pentecostalism. In January 1907 a young Swedish Baptist pastor, Lewi Prethus, received "the baptism in the Holy Spirit" in Oslo, Norway, through the ministry of a Methodist minister, Thomas Barratt, who had received in America in late 1906. Prethus, in turn, was one of the instruments of God to bring the Pentecostal revival to Sweden. Also through Thomas Barratt, Alexander Boddy, the Angelican Vicar of All Saints' Parish in Sunderland, England, received. Jonathan Paul, a leader in the German holiness movement, also received under Thomas Barratt. Both Alexander Boddy and Jonathan Paul profoundly affected both England and Germany respectively for the Pentecostal cause. Thus throughout the first quarter of the twentieth century the Pentecostal revival spread throughout Britain, Scandinavia, and central Europe.

"By 1908, the movement had taken root in over 50 nations. By 1914, it was represented in every American city of 3,000 or more, in every area of the world, from Iceland to Tanzania, and Pentecostals were publishing literature in 30 languages." 21

By 1909 Pentecostalism had also spread as far as China through missionaries connected with Azusa Street. By 1909 the Pentecostal revival had also prospered in South Africa, as previously mentioned, under John G. Lake, and in central Africa the revival had taken root by 1915 through English missionaries. Pentecostal manifestations appeared in Chile in 1909, as previously noted, and also in Argentina, and then in Brazil in 1910 though two young Swedes from the United States, Daniel Berg and Gunnar Vingren. Since then Brazil has continued to be an outstanding recipient of this new "rain from heaven" in this blest century. Beginning in 1911 with only 18 members, the Brazilian Assembléias de Deus 22 has become the largest national Pentecostal movement in the world, with twenty million members (1997).

Further Developments in the Pentecostal Movement

By 1910, a shift in the Pentecostal Movement had taken place in the United States - from Azusa Street in Los Angeles to Chicago, Illinois. William H. Durham, who had been baptized in the Holy Spirit in 1907 at Azusa Street, was at the forefront. Historian Thomas William Miller wrote: "When Durham returned to Chicago, a Pentecostal revival broke out which replicated, if it did not exceed, the supernatural events of the Azusa Street Mission. The North Avenue Mission was so full of the power of God, according to eyewitnesses, that a 'thick haze. like blue smoke' filled its upper region. When this haze was present, wrote pioneer Howard Goss, the people entering the building would fall down in the aisles. Some never got to sit in the pews. Many came through to the baptism or received divine healing." 23 E.N. Bell, later to become the first general Superintendent of the Assemblies of God, received his personal Pentecost at the North Avenue Mission.

Through Durham's influence the Pentecostal Movement spread to Canada after A.H. Argue of Winnipeg visited Durham in Chicago and there received his Pentecostal experience. Argue's ministry across Canada led to the forming, in 1919, of Canada's largest Pentecostal denomination, The Pentecostal Assemblies of Canada . An Italian immigrant to Chicago, Luigi Francescon, also received "the Baptism in the Holy Spirit" at Durham's Chicago North Avenue Mission. Francescon helped establish the first Italian-American Pentecostal congregation in America in 1907, and in 1909 in Brazil, and then, co-laboring with Giocomo Lombardy, in Italy. Persian immigrants also received "the Baptism" under Durham and returned to Persia "to evangelize." Durham died in 1912 at the age of only thirty-nine, but a man of great influence in the early Pentecostal Movement, as we shall continue to note.

Australia, late in its Pentecostal initiation, was greatly affected by the campaigns of British evangelist Smith Wigglesworth in 1921, Aimee Semple McPherson in 1922, and A.C. Valdez in 1925. In 1920, Ivan Voronaev, who had received his Pentecostal experience in New York City, traveled to Russia and other Slavic lands founding the first Pentecostal churches. Voronaev was martyred by the communists in 1943 in the Gulag; his body lies in an unknown grave in Siberia. The Pentecostal movement came to Korea in 1928 through Mary Rumsey an Elim Fellowship American Missionary. In 1952 her work was turned over to the Assemblies of God. In the first class of their new Bible School was a young convert from Buddhism, Paul Yonggi Cho, who then started a new church in 1958 under a tent. Yoido Full Gospel Church in Seoul is now the largest church in the world - with approximately three quarters of a million people. 24

Apart from those immediately mentioned, there were several other pioneers of early Pentecostalism in America: Mrs. M.B. Woodworth-Etter, of whom we have already spoken, used much in establishing the Anderson Church of God , and the Englishman, Dr. Charles S. Price, whom we shall yet consider, who received the "Baptism in the Holy Spirit" under Aimee Semple McPherson's preaching. Through the labor of these and others, there was to be found a ring of Pentecostal fire encompassing the whole world by the end of the first quarter of the twentieth century. Hundreds of thousands had been swept into the kingdom of God, gloriously filled with the Holy Spirit! In the truest sense of the word the promised "rain" was falling upon the earth. The spiritual threshing floors were full of grain and the vats were being filled with new wine and oil.

Pentecostal Fragmentation

From it's humble beginnings the Pentecostal movement was destined to experience both phenomenal growth and grave fragmentation - both a multiplication and a division which would become of significant historical importance in understanding the whole twentieth century move of the Holy Spirit.

Early in the outpouring, Holiness-Pentecostal writer Frank J. Bartleman expressed deep concern over the health of the revival itself. In Another Wave Rolls In , Bartleman wrote: "In the beginning of the Pentecostal work, I became very much exercised in the Spirit that Jesus should not be slighted, 'lost in the temple,' by the exaltation of the Holy Spirit and of the gifts of the Spirit. There seemed to be a great danger of losing sight of the fact that Jesus was 'all, and in all'.. The work of Calvary, the atonement, must be the center of our consideration. The Holy Spirit never draws our attention from Christ to Himself, but rather reveals Christ in a fuller way. Many are willing to seek power from every battery they can lay their hands on in order to perform miracles, draw the attention and adoration of the people to themselves, thus robbing Christ of His glory and making a fair showing in the flesh. The greatest religious need of our day would seem to be that of true followers of the meek and lowly Jesus. Religious enthusiasm easily goes to seed. The human spirit so predominates the show-off, religious spirit. But we must stick to our text - Christ. He alone can save. The attention of the people must be first of all, and always, held to Him. A true 'Pentecost' will produce a mighty conviction of sin, a turning to God. False manifestations produce only excitement and wonder. Any work that exalts the Holy Spirit or the gifts above Jesus will finally end up in fanaticism. Whatever causes us to exalt the love of Jesus is well and safe. The reverse will ruin all. The Holy Spirit is a great light, but will always be focused on Jesus for His revealing."

Bartleman's concern would become one to dog the steps of the Pentecostal movement throughout the whole of the twentieth century.

Doctrinal Divisions

Early in the Pentecostal revival, doctrinal divisions began to take place. These would increase over the years that followed and determine much of the destiny of twentieth-century Pentecostalism. First of all, there was division within the revival over whether or not speaking in other tongues was the singular physical evidence of the "Baptism in the Holy Spirit." The gifts of the Holy Spirit, including glossolalia (speaking in other tongues) were not new to historical revival movements, especially the Holiness movement. In the early 1900's tongues-speaking had also accompanied outpourings all across the United States and around the world. Many of the early Pentecostals were Holiness people to whom God had come in a fresh way; and tongues-speaking was simply His divine calling card. The insistence, however, that tongues was the evidence of the "Spirit's Baptism" soon became a divisive issue and caused fragmentation within the movement. Richard Riss deals at length with A.B. Simpson and the Christian and Missionary Alliance (CMA) as one of the saddest cases in point. As we have already noted, just three months before the Azusa Street revival, there was an unusual outpouring of the Holy Spirit in 1906 at Nyack, the CMA Missionary Training Institute on the Hudson. In 1907 the Holy Spirit also fell among the CMA saints in the Akron-Cleveland area of Ohio. W.A. Cramer, the CMA superintendent in Cleveland wrote in the Alliance Weekly of April 27: ". the power of God fell on me. and the Holy Spirit soon began to speak through me in an utterance I had never learned." Pentecostal revival also broke out that same year in the CMA Gospel Tabernacle in Indianapolis. J. Roswell Flower, who later became the founding secretary of the Assemblies of God, was converted during those meetings. The Spirit was also similarly poured out in Pennsylvania, New York and elsewhere. Richard Riss comments at this juncture: "The founder and president of the Christian and Missionary Alliance, A.B. Simpson, struggled a great deal with questions that had arisen as a result of the new Pentecostal revival, especially since so many of the churches in the CMA had been touched by this great outpouring of God's Spirit. According to his biographers, Simpson's diary. recorded a 'sustained, intense searching through prayer and fasting for a deeper, fuller baptism in the Spirit in all His manifestations'; however, [Simpson] never received the gift of tongues. As a result of this, he concluded that, while the gift of tongues was one manifestation of the infilling of the Holy Spirit, it is 'neither necessary nor the sole evidence of such an experience.'" 25 In April of 1910, Simpson crystallized the Alliance position: "We fully recognize all the gifts of the Spirit, including 'diverse kinds of tongues'.. But we are opposed to the teaching that this special gift is for all or is the evidence of the Baptism of the Holy Ghost. Nor can we receive or use to edification in our work and assemblies those who press these extreme and unscriptural views." Simpson's stand unfortunately fragmented the CMA. Richard Riss records: "According to David McDowell, in 1912 A.B. Simpson remarked to him, 'David, I did what I thought was best, but I am afraid that I missed it.' Fifteen years later, Albert E. Funk, foreign secretary of the CMA, observed. 'the Alliance has missed God!'" 26 Many of those who left the Alliance became part of the early Assemblies of God and its fledgling leadership.

The second issue of doctrinal fragmentation within the Pentecostal movement arose over how many works of grace were involved in the Christian experience. Holiness doctrine by the end of the 1800's held to two works of grace - salvation and sanctification. Heart purity, or sanctification, was held to be a " second blessing," or a " second work of grace" to salvation. To various of the early Pentecostal leaders (Charles Parham and his disciple William Seymour, in particular), the "Baptism in the Holy Spirit" was their " third work of grace." Most of the southern Holiness-Pentecostals, as we have already noted, held to both sanctification and the "Baptism in the Holy Spirit" as distinct crisis experiences. Churches, which had been formed as "second blessing" holiness churches, simply added the "Baptism in the Holy Spirit" (with glossolalia as the "initial evidence") as a " third blessing." In contrast, William H. Durham of Chicago, in 1910, propounded the "Finished Work" theology, declaring that God's finished work of sanctification takes place at conversion and a gradual progressive sanctification takes place thereafter. Frank J. Ewart, one of Durham's successors, commented: "Pastor Durham vigorously opposed the teaching that sanctification was a second, definite, instantaneous work of grace. He said that sanctification was. a growth in the grace and knowledge of our Lord Jesus Christ." 27 Thus, the "Pentecostal Baptism" became Durham's second work of grace (second to salvation, which was itself the "Finished Work"). This vast departure from Parham and Seymour's original Holiness thinking would doctrinally lead to the formation of the Assemblies of God in 1914 as an alternative to the existing southern, "three works of grace" Holiness-Pentecostal denominations.

The third severe division within the Pentecostal movement concerned the issue of water baptism. Was baptism a testimony to an already received salvation or an essential to that salvation? And, was baptism to be in "the name of Jesus" only, or in "the name of the Father, the Son, and the Holy Spirit"? And attached to the latter issue would also be the understanding of the Godhead: is ours one God in three Persons, or one God in three manifestations?

The first world-wide Pentecostal camp-meeting at Arroyo Seco, California (convened on April 15, 1913) was the catalyst for these weighty issues. Approximately 4,500 people attended the 4 week long camp-meeting, and Maria Woodworth-Etter was the featured evangelist. A word was delivered by another speaker from Jeremiah 31:22: "the Lord hath created a new thing in the earth.." To those who had ears to hear and eyes to see, this "New Thing" was to be revealed before the camp ended. The "New Thing" was introduced by Canadian Pentecostal Evangelist R.E. McAlister - "baptism in the name of Jesus Christ." The next day, early in the morning, a brother, John G. Scheppe, ran through the camp, shouting that the Lord had shown him the truth of "baptism in the name of Jesus Christ." Many of the early Pentecostal leaders accepted the new "revelation" and were baptized accordingly. Along with the Name came the issue of the "oneness of the Godhead" as over against the Trinitarian formula and the Trinitarian concept of the Godhead. 28 This created grave divisions among the Pentecostals as some supported this view and others denounced it as a rank heresy. Frank J. Ewart, the successor in William H. Durham's work in Los Angeles, became one of the early Oneness leaders. Describing his experience at the Arroyo Seco camp meeting, Ewart wrote: "It was at this camp meeting that the truth of the Oneness of the Godhead was openly expounded for the first time. Along with this new revelation went the doctrine of baptism in the Name of Jesus.." Concerning his own fruitfulness in practicing these new understandings, Ewart wrote: "the vast majority of the new converts were filled with the Holy Ghost after coming up out of the water. They would leave the tank speaking in other tongues [and] many were healed when they were baptized .." Vinson Synan, however, comments on Ewart and his co-workers, that their's was a "determined campaign to reconvert and re-baptize the entire Pentecostal movement into their new 'oneness' belief." Consequently, any number of the early members of the newly organized Assemblies of God (formed in early April of 1914) were baptized in Jesus' Name. However, by the fourth General Council of the Assemblies of God, held in St. Louis on October 1-7, 1916, the "New Issue" (as it was then called) was confronted under the leadership of J. Roswell Flower. As a result, the Assemblies of God "Statement of Fundamental Truths" made Matthew 28:19 compulsory in all baptismal services and made belief in the Trinity a test of membership. More than one fourth of the ministers affiliated with the Assemblies left, taking a number of congregations with them. "In the long run, the ejection of the 'Jesus Onlies' proved well worth the temporary decline in numbers and prestige. Within a year the Assemblies had all but recovered its losses, and soon became by far the largest Pentecostal denomination" ( The Assemblies of God , Edith L. Blumhofer, p. 235). R.E. McAlister, Frank J. Ewart and George T. Haywood (a prominent black Oneness Pentecostal leader) organized the Pentecostal Assemblies of the World , which then became the largest black Oneness Pentecostal denomination in the world. Several other Oneness denominations formed were the United Pentecostal Church and the Apostolic Church of Pentecost in Canada. It is also of interest to note that prior to the formation of the Assemblies of God in 1914, many white Pentecostal ministers had accepted ordination at the hands of Bishop C.H. Mason, so that the Church of God in Christ was actually an interracial church from 1907 to 1914. The formation of the "white" Assemblies of God in 1914 then witnessed the exodus of white Pentecostals, and the Church of God in Christ went on to become the largest black Holiness-Pentecostal group in the world, thus ending "a notable experiment in interracial church development" (Synan).

The Assemblies of God

Indeed one of the largest of the Pentecostal bodies in the world is the General Council of the Assemblies of God , with 11,884 churches and 1,407,941 members in the U.S. and an impressive 146,348 churches and 25,362,718 members in over 150 nations of the world (1996 A.G. report). When its founding fathers convened in 1914 at Hot Springs, Arkansas, it was not to form a new denomination, but rather to establish a fellowship of churches. Vinson Synan, however, crisply observes: "Although the three hundred ministers and laymen disclaimed any desire to inaugurate a new 'sect' or 'denomination,' the delegates succeeded in doing just that." The Assemblies of God emerges as the most politically powerful denomination in the Pentecostal movement. Douglas Wead in his biography of C.M. Ward, Revivaltime 29 preacher, makes this observation:

Most of the founders of the Assemblies of God were dismissed from denominational churches because of their experiences. These delegates determined that they would never become a denomination, only a fellowship.. Today the Assemblies of God is very much a denomination. Within the last fifteen years the influence of its National Headquarters has become powerful. Much of what has happened to the Assemblies of God in recent years has been the work of its energetic and skillful General Superintendent Thomas F. Zimmerman. Some believe that Zimmerman will be remembered in church history as the Bismarck of Pentecostalism, the man who solidified forty or fifty little Pentecostal kingdoms and gave them credibility in the eyes of the evangelical Christian world. 30

This pursuit for credibility by which classical Pentecostals 31 then sought to transform their image from that of the "storefront across the tracks" to that of a respectable institution within Evangelicalism has perhaps, more than any other factor, caused the movement to institutionalize and consequently decline in effectiveness.

Vinson Synan summarizes the beginning history of the Pentecostal movement thus: "Pentecostalism engendered at least twenty-five separate denominations within fourteen years. by the middle of the century, some Protestant observers were referring to Pentecostalism as the 'Third Force in Christendom'.." 32

Pentecostalism's Declining Years: 1916-1947

A.C. Valdez, Sr. notes that between 1916 and 1922 there was a marked spiritual decline, but "when the Pentecostal Church needed a standard-bearer, Aimee Semple McPherson burst upon the scene." One observer, W.W. Fisher, describes one of her meetings in Los Angeles: "I never, in all my extended ministry, saw so many slain under the mighty power of God. in some instances the Evangelist had only to lift her hands and the power would tumble them over. the Latter Rain is falling, some say even more copiously than the former rain, and we are exceedingly glad to be in the showers." In 1923, this colorful (and controversial) ex-Assemblies of God lady minister founded the International Church of the Foursquare Gospel .

Another anointed evangelist in the 1920's was Dr. Charles S. Price, who was powerfully met by God in Aimee Semple McPherson's meetings in San Jose in 1920. Price then held his first evangelistic meeting in Ashland, Oregon in 1922. He described the results: "The power fell. Hundreds were saved and hundreds were healed. scores and scores would be prostrated under the power at one time.." Later, in British Columbia, he records: "there were days when from seven hundred to one thousand persons came to the altar, all under the same tremendous conviction of sin."

Woven into the ministry of Charles Price was Kathryn Kuhlman, who received her call to preach in one of Prices' meetings in Albany, Oregon in 1923. Like Aimee Semple McPherson before her, Kathryn Kuhlman was both colorful and controversial, and like McPherson, was also clouded by the consequences of a divorce. Aimee Semple McPherson died in 1944, a real Deborah in Israel.

Worldwide, the 1930's and 40's saw great revivals such as in East Africa in the Rivanda Mission among the Anglicans, a revival that continued on for decades - a "Continuous Revival." In 1927, a great awakening had taken place among the praying Baptists in Shantung Province, Northeast China. Converts came to Christ by the thousands. In 1937 Dr. John Sung was powerfully used by God in revival all through China and beyond into Java, Singapore, Malaysia, Burma and Thailand. God came to Ethiopia between 1937 and 1943. Though the missionaries had been expelled, the church grew from less than 100 to 10,000: (Ethiopia continued, through the end of the twentieth century, to see powerful revivals, bringing multitudes to Christ.) The early 1940's also saw the beginnings of the revival ministry of Bakht Singh in South India.

In America, however, the 1930's and 40's are looked upon as "a time of spiritual decline" (Richard Riss), a time when "the depth of worship and the operation of the gifts of the Spirit so much in evidence in earlier decades were not so prominent" (John T. Nichol; Carl Brumback). "By the end of World War II the American Pentecostal movement needed a renewal" (Vinson Synan). Consequently strong cries were beginning to ascend to heaven: "O Lord, revive Thy work in the midst of the years, in the midst of the years make it known; in wrath remember mercy." (Habakkuk 3:2)

1. W.T. Stead, The Story of the Welsh Revival (New York: Fleming H. Revell, 1905), p. 55-56
2. Winkey Pratney, Revival - Its Principles and Personalities (Lafayette, Lousiana: Huntington House Publishers, 1994), p. 153
3. Brian H. Edwards, Revival! A People Saturated With God (Durham, England: Evangelical Press, 1990), p. 214.
4. Edwin J. Orr, Evangelical Awakenings in Southern Asia (Minneapolis, MN: Bethany, 1975), p. 133.
5. Richard Riss, op, cit., p. 47
6. To the holiness people "the baptism of the Holy Spirit" was a familiar phenomenon, but usually in relation to sanctification, or heart purity (Acts 15:8,9). In the Pentecostal revival of the 1900's, "the baptism" took on a new dimension - accompanied by "the evidence" of speaking with other tongues.
7. Quoted by Sarah Parham in The Life of Charles F. Parham (Baxter Springs, KS; Apostolic Faith Bible College, 1930), p. 52
8. Tim Peterson, The History of the Pentecostal Movement (Owatonna, MN; Christian Family Church and World Outreach Center)
9. Vinson Synam, op, cit., p. 89
10. It was reported that the schismatic Dowie was smitten by the stroke during a communion service as he held the communion cup in his hand (I Corinthians 11:29-32), but that the power of God for healing remained with him right up to his death.
11. Eddie L. Hyatt, op. Cit., p. 161
12. Paul G. Chappell, The Divine Healing Movement in America (Ph.D. Diss., Drew Univ., 1983) p. 351
13. Eddie L. Hyatt, op. Cit., pp. 165-166
14. The Holiness position generally held that the inner witness of a clean heart was the evidence of the "Baptism of the Holy Spirit."
15. Three different spellings of their name have come down to us: Asberry (Richard Riss and Eddie Hyatt;), Asbery (Vinson Synan), and Asbury (Tim Peterson).
16. Vinson Synam, op. Cit., pp. 85, 97
17. Frank Bartleman as quoted by Richard Riss, op. cit., pp. 56-57, and Tim Peterson, op. cit., respectively.
18. John. G. Lake, Spiritual Hunger/The God-Men (Dallas: Christ for the Nations, 1980), p. 14
19. Vinson Synan, op, cit., pp. 105-106.
20. The Pentecostal Holiness Advocate , May 29, 1930, p. 1; Bailey, Pioneer Marvels of Faith , p. 48
21. Eddie L. Hyatt, op. cit. Pp. 176 (Quoting Douglas G. Nelson)
22. With no official connection to the Assemblies of God of Springfield, Missouri
23. Quoted by Richard Riss, op. cit., p. 81
24. As Paul Yonggi Cho began his fledgling ministry in 1958, another Korean, Sun Myung Moon, was establishing his fledgling ministry in South Korea as well - the Holy Spirit Association for the Unification of World Christianity , known as the Unification Church . In 1992, according to the One World Family Crusade , "Rev. Moon declared he and his wife were the 'True Parents of all mankind, the Savior, the Lord of the Second Advent, the Messiah'" (fax dated August 1995 from the One World Family Crusade ).
25. Richard Riss, op. cit. pp. 77,78
26. Richard Riss, op. cit., p. 79
27. Frank J. Ewart, The Phenomenon of Pentecost , p. 100
28. The term "Oneness" comes from a modalistic understanding of the Godhead. It is of interest to note that Pentecostalism, in its 1900's "Oneness-Trinitarian" controversy, reduplicated the same controversy of the declining Church of the fourth century (see Chapter 5). Trinitarian Pentecostals hold to the Wesleyan teaching of the baptism in the Holy Spirit as a "second work of grace" to the new birth, and view water baptism in the Name of the Father, the Son and the Holy Spirit as a testimony to that salvation. Oneness Pentecostals, believing the Spirit of Christ to be the Holy Spirit, see the new birth (John 3:5) as the baptism in the Holy Spirit when accompanied by "the evidence" of speaking in other tongues and by water baptism in the name of Jesus, as per Acts 2:38.
29. Radio voice of the Assemblies of God
30. Douglas Wead, in The C.M. Ward Story (Harrison, Arkansas: New Leaf Press).
31. Old-line Pentecostals are called "classical Pentecostals" as over against Charismatics or "neo-Pentecostals."
32. Vinson Synan, op. cit., p. 166