"In 1907 we [Mason's Churches of God in Christ] had ten congregations, three in Tenn, three in Ark., two in Miss., and two in Okla. Only a small group, the people finding favor in Elder C. H. Mason, appointed him as their overseer or leader, Acts. 2:47, with assistance of Elder R. E. Hart, Elder E. M. Page, Elder J. Brown and others we can say at this writing, we have about one thousand congregations." - James Courts, The History and Life Work of Elder C. H. Mason and His Co-Laborers, 1919, 98. In late 1907, Howard Goss visited “Charles Mason of the Churches of God in Christ and received a preaching license” which was recognized by the “southern railroads.”[1] Blumhofer went on to find, “Goss recorded in his diary that he had obtained from Mason permission to issue ministerial credentials using the name Churches of God in Christ for the ‘white work’ in Texas.”[2] This is the single piece of evidence that links Mason's Churches of God in Christ and the Churches of God in Christ that Goss and Bell led. Beyond this, the historical record remains silent between 1907-1911. My study's primary focus begins at earliest in 1911, but mainly from 1912 and beyond. From the evidence I have found, by 1911, Goss and Bell were doing their own thing. More work needs to be done for historians to give definitive answers on how much the Mason's and Goss's groups worked together. Regardless if they did, members and ministers today--both the Assemblies of God and the Churches of God in Christ--should worship and work together as a part of the larger body of Christ. In the August 1912 edition of Word and Witness on page 1, Bell had reported on the "annual inter-state convention or encampment of the Churches of God in Christ of the Apostolic Faith." A. E. Wilson of Pine Bluff had called his church the same name (Page 2 gives the abbreviated Churches of God in Christ). [1] Blumhofer, Restoring the Faith, 83. Mason was an important black minister. The only scholarly treatment of Charles Mason’s life and the Churches of God in Christ is Calvin White, The Rise to Respectability: Race, Religion, and the Church of God in Christ (University of Arkansas Press, 2012). https://doi.org/10.2307/j.ctt1ffjg32. White’s study is authoritative and insightful, yet he does not show the cross threads and relationships between Mason and the Assemblies of God. Flower, “History of the Assemblies of God,” 17. See also Donald Pierce Weeks, “A Thesis on the History of the Churches of God in Christ/Bishop Charles Harrison Mason, and Those Who Helped Make the History,” (C. H. Mason file, Flower Pentecostal Heritage Center). [2] Ibid. Admittedly, this study falls short in addressing race relations within the Assemblies of God because of its focus on the issues of credentialing as well as networks of relationships between 1913 and 1916. Given the Assemblies of God being a “lily-white” denomination (as Anderson has called it), it should be understandable, but it is no less disappointing. See Anderson, 190. For the most in-depth look at race relations within the Assemblies of God, see Howard Kenyon, Ethics in the Age of the Spirit: Race, Women, War, and the Assemblies of God (Eugene: Pickwick Publications, 2019). Kenyon also covers the attempts at racial reconciliation within the Assemblies of God. However, he focuses primarily on Azusa Street and the years of the Civil Rights movement, which lays outside the scope of this study. L.P. Adams included in ministerial list in 1912 but not 1913.One other piece of evidence that demonstrates that we should view these histories independently is the inclusion of L.P. Adams in the 1912 Ministerial List. L.P. Adams left the ministerial roll in 1913 of Bell's Churches of God in Christ, and he was listed as involved in Mason's Churches of God in Christ. By 1913 especially, these were completely separate and distinct movements.
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In October 1918, Brother Seeley D. Kinne wrote an “Open Letter to Elder F. F. Bosworth” in the Pentecostal Herald challenging Bosworth’s rejection of the uniform initial physical evidence of the baptism in the Holy Spirit.[1] Kinne had affiliated with the Churches of God in Christ in 1913 when he was in Bloomington, Illinois. While Kinne did not affiliate with the Assemblies of God, he was a strong part of the Pentecostal Movement.[2] Kinne had received the baptism of the Holy Spirit at Azusa Street in 1907, and he moved to St. Louis, Missouri to share the Pentecostal Message.[3] FOOTNOTE 3 SHARES NEWFOUND EVIDENCE OF KINNE'S IMPORTANCE TO THE ASSEMBLIES OF GOD ORGANIZATION MOVEMENT.
[1] Although the Pentecostal Herald’s editor, Geo. C. Brinkman did not affiliate with the Assemblies of God, the publication’s associate editors—T. K. Leonard and James A. Bell—had affiliated. Seven of the nine contributing editors affiliated (Fred Lohmann, C. W. Pelton, Andrew Urshan, John C. Sinclair, Wm. E. Moody, Mrs. Ettie Reckley, and Hardy Mitchell) while two did not (J. H. Wilson and Andrew Jensen). Twelve of the twenty-one listed field representatives had affiliated with the Assemblies of God as well. See “Masthead,” Pentecostal Herald, October 1918, 2. The Pentecostal Herald was also strongly Trinitarian. [2] Kinne’s letter to Maria Woodworth-Etter was also published in Etter’s Signs and Wonders. See Maria Woodworth-Etter, Signs and Wonders (Indianapolis: M. B. Woodworth-Etter, 1916), 166. [3] Wayne Warner, “The St. Louis Era,” Assemblies of God Heritage 1, no. 1 (Fall 1981): 1-2. In June 28-July 9, 1911, Kinne was a featured “worker” alongside R. E. Erdman of Buffalo, N.Y. and Dr. F. E. Yoakum of Los Angeles, California at a “Pentecostal Campmeeting” at Jordan, Ontario, Canada. IMMEDIATELY AFTER this meeting, S.D. Kinne went to Eureka Springs, Arkansas for the Arkansas State Camp Meeting of the Churches of God in Christ. (Read about this event here.) The Canadian meeting announced “cheap rates in Canada over July 1st, and in the United States over July 4th. Jordan Station is only seventeen miles from Niagara Falls on the Grand Trunk Railroad. For information regarding accommodations, tents, etc., write Pastor George A. Chambers, Vineland, Ontario.” See “Campmeetings,” Latter Rain Evangel, May 1911, 12. Chambers had affiliated with the Assemblies of God in 1914 but was not listed on the ministerial rolls after 1914. Erdman ministered alongside A. A. Boddy, Bro. R. Greer, and A. L. Fraser at Foxchase in July 1914 as previously discussed. See Confidence, August 1914, 146. On December 7, 1913, R. E. Erdman had ordained Ellsworth S. Thomas of Binghamton, New York, who was the first ordained African American minister in the Assemblies of God. See Minutes, 1915, 16 and “Ministerial File: Ellsworth S. Thomas,” Flower Pentecostal Heritage Center. Robert Brown of Glad Tidings endorsed Ellsworth’s application. Brown, Boddy, Erdman, Kinne and Yoakum’s relationship was significant in this important moment in Assemblies of God history. In March 1914, the Word and Witness wrote, “Everybody, all aboard for the Hot Springs convention. This is the final call for objects as previously specified in Word and Witness. Meeting to be in old Grand Opera house, 200 central avenue.”[1] The announcement featured the names of thirty-three early Pentecostal leaders within the Churches of God in Christ as well as the Christian and Missionary Alliance as has been the focus of this study. The first name on the list was “R. E. Edman, Buffalo, N.Y.”[2] Erdman’s name was misspelled by the Word and Witness and while he did not affiliate with the Assemblies of God, he shared many important connections with other ministers who did. Erdman wrote, Dear Bro. Bell, grace unto you and peace be multiplied. I am wholly in sympathy with the call for the convention in April at Hot Springs, Ark. And the Lord willing, I shall be with you. I am doing what I can to get the brethren from the North to come. There is great need of such a gathering, and I am truly glad that you are having this one.[3] Of the thirty-three ministers, four never affiliated with the Assemblies of God including Erdman, J. W. Pitcher of Baltimore, Maryland, Chas. B. Bowman of Chicago, Illinois, and H. N. Thurman of Egypt. Twenty-two of the ministers were a part of the Churches of God in Christ including E. N. Bell, E. G. Birdsall, F. F. Bosworth, Harry Bowley, A. P. Collins, J. A. Corbell, A. B. Cox, E. F. Cunningham, O. W. Edwards, E. R. Fitzgerald, C. E. Foster, W. T. Gaston, Howard Goss, Walter W. Hall, S. D. Kinne, B. F. Lawrence, Fred Lohmann, M. M. Pinson, W. H. Pope, W. R. Potter, H. G. Rodgers, and Gilbert Sweaza. The vast majority of these ministers had been a significant part of Maria Woodworth’s Etters revivals. Only fourteen of these ministers remained affiliated with the Assemblies of God through the 1916 schism. Fifteen of the twenty-two ministers from the Churches of God in Christ left the Assemblies of God. [1] General Convention of Pentecostal Saints and Churches of God in Christ,” Word and Witness, March 20, 1914. 1. [2] Ibid. [3] R. E. Erdman, “Coming from the North,” Word and Witness, March 1914, 1. In July 1912, the untimely death of William Durham at age thirty-nine sent shock waves through the close-knit Pentecostal community. On August 20, 1912, Harry Van Loon reported, “Dear Bro. Bell, Greetings in Jesus Name: Our beloved Bro. Durham fell asleep in Jesus at 8:10 Sunday morning, down July 7th. The funeral service was very impressive, and was attended by fully a thousand people. The body was interred at the Inglewood Cemetery, Los Angeles.”[1] In 1913, Van Loon affiliated with the Churches of God in Christ, and he spoke at the 1916 General Council in opposition to the adoption of a statement of fundamental truths.[2] Bell said of Durham: The writer has known Bro. Durham personally for about five years, and while in his zeal for the truth he may have made some mistakes, as we all do, yet I never met a more loyal soul to God and to the truth as he saw it than William H. Durham. He was untiring in his efforts to plant and establish this truth about the Pentecostal Baptism with the Spirit in all the earth. He literally worked himself to death.[3] [1] Harry Van Loon, “Bro. Durham Fallen Asleep,” Word and Witness, August 20, 1912, 3. [2] Brumback, Suddenly from Heaven, 208. [3] E. N. Bell, “Bro. Durham Fallen Asleep,” Word and Witness, August 20, 1912, 3. Harry Van Loon (Left) and William Durham (Right). Photo courtesy of Flower Pentecostal Heritage Center. Click here for original. In the Missionary World article from 1906, Wacker observed the “dense networks of personal friendships” and the “multiple personal connections revealed in William H. Durham’s account of his transcontinental evangelistic travels.”[1] On that journey, Durham had visited Geo. F. Fink, Brother Carl, Brother Ostenberg of Benton Harbor, Michigan, Brother Seymour of Chicago, Harry Van Loon of Chicago, Miss Malcolm, and Dr. Yoakum on his travels. While only Van Loon affiliated with just the 1913 Churches of God in Christ, Durham’s connections would have an enormous impact on the Assemblies of God. [2] In Pentecostal Testimony, a posthumously published report from William Durham was included on the “Great Chicago Revival”: The Chicago meeting was announced as a convention to last two weeks. Brother Van Loon and the writer arrived from the Pacific Coast on the twenty fourth of February, and the meetings commenced the twenty-fifth. Brethren Argue, McAlister and Bell, who were expected were detained at home, but we expected them a few days later.[3] Argue was based in Canada, but he and his wife, Eva, and daughter, Zelma Argue, ministered throughout the United States and were instrumental in the formation of the Assemblies of God in Canada.[4] McAlister’s sermon sparked the Oneness debate at the Arroyo Seco Camp Meeting in 1913, although he held to Trinitarian thought throughout the debacle. This is the same Bell who has been a primary subject of this study. “In accordance with Brother Durham’s request before he passed away,” F. J. Ewart and Harry Van Loon had “assumed all responsibility in connection with the work here in Los Angeles.”[5] Ewart and Van Loon were the “pastors in charge” at 209 East 7th street, which was less than a mile away from 312 Azusa Street Revival, where Durham had first experienced Pentecostalism.[6] By 1913, Ewart was one of the most prominent voices of the Pentecostal Movement in the West. [1] Wacker, Heaven Below, 274 notes 11 and 12. [2] In fact, Bell gave Van Loon’s case as a rationale for why the Assemblies of God should charter, writing, “Over five years ago Bro. Harry van Loon, who was then working in Canada, reported to Bro. W. H. Durham in Chicago that the law in Canada did not allow ministers even to baptize in water, unless they held papers from an incorporated or chartered church or assembly….Bro. Durham at once CHARTERED the Full Gospel Assembly on North Ave., and gave credentials to Bro. Van Loon. Has this charter caused Bro. Van Loon to backslide and lose the Holy Ghost? I was present when this chartering was done, and when Bro. Durham was about to charter as the Full Gospel MISSION, I suggested ASSEMBLY as the better term, and Bro. Durham adopted the term Assembly wholly at my suggestion. I speak of this only to let the brethren know that I, E. N. Bell, am not opposed to the word ASSEMBLY, since I am the very one who got Brother Durham to adopt it over five years ago in Chicago. Not only so, but Bro. Durham gave me credentials with the corporate seal of the CHARTERED Assembly upon them and I have them today, March 25, 1914.” Bell also cited other benefits to chartering on the “BUSINESS side of things, such as holding property, accepting rates on the railroads for preachers, holding property in foreign lands for missionary work, etc. etc., etc., it is necessary to obey the laws of the country.” See E. N. Bell, “Why Charter?” Word and Witness, March 1914, 3. [3] “The Great Chicago Revival,” Pentecostal Testimony, August or July 1912, 14. The “Personal Testimony of Durham” and “In Memoriam” of William Durham are on pages 1-5 of this edition and many of Durham’s sermons are also included. [4] See “Great Blessings in Western Canada,” Christian Evangel, August 1, 1914, 4. “Eureka Springs, Ark.,” Pentecostal Evangel, September 13, 1924, 12. After a 3-week meeting with Zelma Argue, 1,500 people witnessed a baptismal service of twenty people “about seven miles from town at the river.” A.H. Argue’s “grandson, Don Argue, served as president of the National Association of Evangelicals and was president of North Central University and Northwest University.” See Ruthie Edgerly Oberg, “This Week in AG History – May 24, 1941,” Assemblies of God Website, https://news.ag.org/en/Features/This-Week-in-AG-History-May-24-1941. [5] “Special Notice,” Pentecostal Testimony, August 1912, 16. [6] Ibid. William Durham (Left), unidentified, and Harry Van Loon (Right). Photo courtesy of Flower Pentecostal Heritage Center. Click here for original. Frodsham also had experience in the publishing industry since he published an occasional Pentecostal paper called Victory.[1] Frodsham had received his “baptism in the Holy Ghost” at Boddy’s Church. Boddy had forged a close relationship with A. G. Garr and his wife, Lilian Garr, having met them on a train going from Toronto to the Stouville Camp Meeting in 1909.[2] Garr had strong connections to both Stone Church and the Assemblies of God. Garr served as an Executive Presbyter in 1915. Frodsham met with them in Los Angeles as well as Chicago. Garr, despite his wife dying on April 12, 1916, remained committed to the Assemblies of God.[3] Frodsham reported on the 1,200 people who attended her funeral: Brother Collins conducted the service and was helped by Brother Argue, Brother Montgomery and Brother Scott. The bearers were Brother George B. Studd and Brother Elmer Fisher (of the old Upper Room Mission), Brother F. J. Ewart (of Seventh Street Mission), Brother Harry Van Loon (who was right hand man to Pastor Durham), Brother Tingle (the Pastor of Pasadena Assembly), and Brother Perrou (an Italian brother).[4] The Garr connection put Frodsham firmly into the conservative and orthodoxy defending camp of the Assemblies of God. As mentioned before, Garr ministered with sixteen other ministers at Stone Church in Chicago in May 1914. Of those sixteen ministers, only three were disfellowshipped after the 1916 meeting and more had strong links to both the Assemblies of God as well as Boddy.[5] The relationships between A. A. Boddy, Stanley Frodsham, A. G. Garr, D. W. Kerr, J. R. Flower, and the many others that Boddy had visited during his missionary journeys were possibly the most important single human factor in the survival of the Assemblies of God through the New Issue. [1] “Other Pentecostal Newspapers in Great Britain,” Confidence, March 1910, 61. [2] Frodsham, “A Wonderful Life Ended,” Confidence, May 1916, 79. For date of this meeting see Confidence, November 1912, 247. “While I (Boddy) was at Los Angeles I met Brother and Sister Garr, whom I met last at the Stouville Convention in Canada, three years ago.” For dates of the Stouville Camp Meeting in 1909, see “Brief Notes,” Confidence, May 1910, 111. Brother A. G. Ward requested: “We shall be delighted if some of our friends from England are able to attend” from June 10-20, 1910. This announcement was prompted from Boddy having been able to attend the previous year. Ward’s son would go on to the lead the famed radio broadcast called “Revivaltime” from 1953-1978. [3] Interestingly, after Lillian’s death, Garr married Hannah Erickson, daughter of R. L. Erickson, formerly pastor of the Stone Church in Chicago on July 26, 1918. See Thompson, 124. After their honeymoon, Hannah and Alfred returned to Dallas to co-pastor a church with William Black, whom he had ministered with at Stone Church in May 1914. [4] Frodsham, “A Wonderful Life Ended,” Confidence, May 1916, 80. [5] For instance, Daniel Awrey, “who is well known in the Pentecostal work on four continents,” had attended the 1909, 1910, and 1911 Sunderland Conventions. Boddy announced Awrey’s death and in the obituary said: “Our brother, Roswell Flower, of Plainfield, near Indianapolis, ‘The Christian Evangel,’ an ‘appreciation’ which we thoroughly endorse, and so we will quote it in full…” See Boddy, “Daniel Awrey: His Home Call in West Africa,” Confidence, February 1914, 35. Later, missionary giving records in the Weekly Evangel show that Mrs. Daniel Awrey received financial support from the Assemblies of God. See “August 1917,” Weekly Evangel, September 15, 1917, 13. See also, B. F. Lawrence, “Apostolic Faith Restored: Article V—Incidents of the Spirit from 1890 to 1900,” The Weekly Evangel, January 29 and February 5, 1916, 4. Awrey experienced the baptism in the Holy Spirit with speaking in other tongues on January 1, 1890. “Ten years later, Mrs. Awrey received the Holy Spirit and spake in another tongue. Awrey’s experience was among the earliest tongues manifestation recorded.” Van Loon had also been present with Sister Etter in Dallas in December 1912. See "The God of All the Earth Working at Dallas," Word and Witness, December 1912, 1.
It's exciting to find information that few have read since it was first printed!
This is the 1912 Eureka Springs Camp Meeting that is often cited as the original impetus for the formation of the Churches of God in Christ movement led by E. N. Bell. There's more information though in Berryville's Star Progress concerning the 1911 Eureka Springs Camp Meeting that I have talked about before! Article from Aug 4, 1911 The Star Progress (Berryville, Arkansas)
Most likely the estimated attendance the article refers to is the total across the several services of the camp meeting. I previously talked about this meeting in a previous post. Here's the full article from "Camp Meeting a Success,” Eureka Springs Times, July 28, 1911, 5, Courtesy of the Arkansas State Archives.
I believe I have discovered a new attendee to the 1912 Eureka Springs Camp Meeting as well. E. N. Bell posted frequent advertisements and listings for R. E. Winsett. Winsett later affiliated with the Church of God (Tennessee), but he was in attendance at the 1912 Eureka Springs Churches of God in Christ meeting. In 1911, Winsett had written Songs of the Kingdom: The Camp Meeting Special.
I have some further clarity on the dates of the shift from the naming of the periodical from "The Apostolic Faith" to the "Word and Witness." It looks like Bell maintained the name "Apostolic Faith" until at least mid-June 1912. Bell did not typically publicize subscription numbers other than reports on unpaid subscriptions and shortages of newspapers. Bell only reported total subscribership two times in the publication’s history. In June 1913, Bell claimed, “GOD IS GREATLY BLESSING THE PAPER EVERYWHERE, and with the help of all the workers and the Lord, we are aiming to put the paper in 25,000 homes before the summer is over. We started April one year ago (this would be April 1912), printing only 2,000, and have so wonderfully grown that for several months we have regularly gotten out 16,000, and in May we ran short, this number not being enough. For June we are printing 20,000 papers in Double size.” See Bell, “Editorial,” Word and Witness, June 20, 1913, 4. This exponential growth is perhaps the single most important factor that led to the successful formation of the Assemblies of God as well as the reason for Bell’s leadership of the movement. After the meeting at Hot Springs in April 1914, the paper planned to “get out four times as many as our best heretofore. At low figures, 75,000 have already been subscribed for and we can, if all will help, get out and send out in May a 100,000 copies.” See “Big Edition in May,” Word and Witness, April 20, 1914, 1. “Glory and Unity at the Eureka Springs Camp,” Word and Witness, August 20, 1912, 1-2. This article referenced a previously unrecognized 1911 meeting since it stated that “the attendance [at the 1912 meeting] far surpassed that of one year ago at the same place.” There is newfound evidence of a 1911 meeting in Eureka Springs. See “Camp Meeting a Success,” Eureka Springs Times, July 28, 1911, 5, Arkansas State Archives. This is the Description at the Pentecostal Archives for the Word and Witness (highlighted in bold is the subject of this post): Description: Word and Witness, published by E. N. Bell, served as the primary periodical of the Church of God in Christ, a group sometimes referred to as Church of God in Christ (white) to distinguish it from Bishop Charles H. Mason's largely-African-American organization with the same name. Most members of the Church of God in Christ (white) were located in the South and initially consisted of ministers who held credentials with Charles Parham's Apostolic Faith Movement. Sometime after mid-1907, this group of ministers left Parham to form their own organization. The new organization continued using the name Apostolic Faith Movement and its periodical continued the name and enumeration of Parham's periodical, The Apostolic Faith. In late 1910 or 1911, this group changed its name to Church of God in Christ. In 1911 or 1912, Bell changed the name of the periodical to Word and Witness. In the December 20, 1913 issue of Word and Witness, Bell published "The Call" to Hot Springs, Arkansas, which was an open invitation for Pentecostal ministers to attend the April 1914 founding convention of the Assemblies of God USA. Delegates at the first general council elected Bell to serve as chairman, and Word and Witness became one of two official periodicals of the Assemblies of God (along with the Christian Evangel. Word and Witness merged into the Weekly Evangel on January 1, 1916. Places of publication: Malvern, Arkansas (1912?-1914); Findlay, Ohio (1914-1915); St. Louis, Missouri (1915). I haven’t seen other historical references to it or a clear explanation of why Bell changed the name. The newspaper also could have called it their own name instead of the proper name Bell gave it. Newspapers in Malvern and Green Forest, for instance, favored the “apostolic faith” term over any others.
Question: How great do you think are the possibilities we find the first issues in the historical record? Sometimes it is difficult to put together the pieces of information in the historical record. On December 20, 1913, five early Pentecostal voices—M. M. Pinson of Phoenix, Arizona; A. P. Collins of Ft. Worth, Texas; H. A. Goss of Hot Springs, Arkansas; D. C. O. Opperman of Houston, Texas; and E. N. Bell of Malvern, Arkansas—invited “laymen and preachers” and “all elders, pastors, ministers, evangelists and missionaries” to come to a Convention at Hot Springs in April 1914.[1] They encouraged “all the churches of God in Christ” and “all Pentecostal or Apostolic faith assemblies,” regardless of official name, to come together “in love and peace to push the interests of the Kingdom of God.”[2] [1] E. N. Bell, “General Convention of Pentecostal Saints and Churches of God in Christ,” Word and Witness, December 20, 1913, 1. [2] Ibid. Naming conventions in local, non-religious periodicals favored calling Pentecostal people terms like "Apostolic faith" or "holy rollers." Searching local newspapers in Chronicling America with search terms like this and then looking for associated names will render more successful searches and help piece together the historical record. W. E. Wilson, for instance, listed in the article above article is very close to A. E. Wilson of Pine Bluff in the December 1913 list of ministers in the Word and Witness. Is this the same person? At first glance, it seems possible, but further investigation reveals that in 1912, A. E. Wilson was out of Little Rock. We get this from looking at the hotel record from June 19, 1912 on page 5 in the Pine Bluff Daily Graphic. Cast a Wider Net
"The annual interstate convention or encampment of the Churches of God in Christ of the Apostolic Faith people met on schedule time at Eureka Springs, Arkansas, July 10, and closed with joy on July 21.” Over “500 [people] were in attendance” at a meeting that birthed the Churches of God in Christ, and “the attendance far surpassed that of one year ago at the same place." “Glory and Unity at the Eureka Springs Camp,” Word and Witness, August 20, 1912, 1-2. Click on the pictures below to access the Chronicling America Newspaper Link from the Green Forest Tribune from July 19, and July 26, 1912. From "Varner and Vicinity" on the right from July 26, 1912: "The people of this community, who have been attending the camp meeting in Eureka Springs, have returned. They report a nice time." Immediately above this announcement it records, "A fine boy took up his abode at the home of Mr. and Mrs. Daniel Lynn Monday." Lynn was a minister with the Churches of God in Christ since at least 1913, and he affiliated with the Assemblies of God through 1915. He did not stay affiliated in 1916. On July 19, 1912, it records above the announcement: "John Winkle is drilling a well for Daniel Lynn." On May 10, 1912, the Green Forest Tribune reported that "Daniel Lynn preached at Denver Sunday." This is Denver, Arkansas. Not Denver, Colorado. Here's a short history of Denver, Arkansas. The November 11, 1910 Green Forest Tribune, on Page 2 reported that "Rev. Jones of the Apostolic faith is conducting a successful meeting at Varner. Some people from Denver are attending." More likely than not, J.S. Jones of Notch, Missouri ministered there. Notch is just west of Branson, Missouri, and very close to Varner. Jones affiliated with the Assemblies of God from April 1914 through 1915. Below you will see previously unobserved attendees of the 1912 Eureka Springs Meeting: J. S. Plott and George Riddle. The 1912 Meeting of the Churches of God in Christ was also attended by people in the community of Varner. There does not appear to be another significant meeting in Eureka Springs aside from the Churches of God in Christ/Apostolic Faith Camp Meeting during this week in 1912, and there are additional connections between Plott and Daniel Lynn listed below. J. S. PlottIn the early 1900s, people's names were frequently shortened in the manner you see above for J. S. Plott. To find who this J. S. Plott was required a great amount of effort. Which J. S. Plott lived near Green Forest in 1912? How can we be for sure that the people below are the correct people? I searched "J. S. Plott grave Carroll County." Click here for the website google took me to. With this information, I was able to search for J. S. Plott and R. E. Plott, which led me to the links below. Sadly, J. S. Plott and his wife, R. E., lost an infant child when they lived near Denver, Arkansas. I am waiting for information/pictures from the family of J. S. Plott. Hopefully, with this information, we can find both Plott and Riddle within the 1912 Eureka Springs Tri-State Camp Meeting Photo. Rosa's Father William M. Boyd is different from the Will Boyd mentioned below, but more work needs to be done. EVIDENCE THAT J.S. PLOTT DID ATTEND 1912 CAMP MEETING IN EUREKA SPRINGS. John S. Plott attended a meeting alongside Rev. Daniel Lynn as recorded on February 21, 1913, in The Green Forest Tribune on Page 2: "Rev. Daniel Lynn has gone to Cedar Valley to attend meeting. He was accompanied by John Plott of Denver." Again, Lynn had affiliated with the Churches of God in Christ. Lynn reported to Word and Witness in the June 20, 1913 article under the title "'GREEN FOREST, ARK.' God is still blessing at Varner. Bro. W. T. Gaston has been with us a few days and has given us some helpful lessons along the line that God is working in this place.--Daniel Lynn." George RiddleThe case of George Riddle was not nearly as difficult. Riddle married Miss Lucy Etchison as shown below. George Riley Riddle • Lucy E Etchison • James Perry Etchison Standing George Riddle's father was William Henry Harrison Riddle. Riddle's story was included in Turnbo's Fireside stories of the early days in the Ozarks. Links with Churches of God in Christ Kelly Campbell potentially reinforce the Boyd family connection. Nettie McCollister and Will Boyd were married by Kelly Campbell. Campbell was present for the 1911 Eureka Springs Meeting. Click here for more information. Nettie Luella McCollister BoydThe Boyds, Campbells, and other relations were dense family groups. More work is needed to unravel the numerous family ties. But it's clear that the Churches of God in Christ ministers had very strong connections through this short article. Jackson Vanover affiliated with the Assemblies of God from 1914-1915. CategoriesIf you have any information to help solve this historical inquiry, please let us know! This is taken from the following page of the Flower Pentecostal Heritage Center Website: Questions Concerning the Relationship between Bishop Charles H. Mason and the Church of God in Christ (white):Informal links between the Church of God in Christ (white) and Bishop Mason's organization did exist, and their leaders and members often crossed the color line to worship together. However, historians have been unable to locate documentation to show whether a formal connection existed between the two organizations that went by the name Church of God in Christ. The Church of God in Christ (white) issued its own credentials, elected its own officers, published its own newspaper (Word and Witness), and had its own system of short-term Bible training centers for ministers. Despite having similar names, the two groups organizationally seemed to have little, if anything, in common.
Discovery of the following two kinds of information might prove most helpful in discovering whether the two groups were organizationally related. 1. Railroad Clergy Bureau records, which might provide documentation whether Church of God in Christ (white) ministers claimed railway clergy discounts based on affiliation with Mason's group. 2. Evidence demonstrating organizational connections between ministers of the Church of God in Christ (white) and Mason predating the April 1914 formation of the Assemblies of God. It is possible that researchers - particularly those with significant knowledge of Church of God in Christ history - might be able to identify some Church of God in Christ (white) ministers on the ministerial rosters as having been associated with Bishop Mason. It should be noted that Mason's church did have white branches, such as those led by Memphis minister L. P. Adams and by William B. Holt. Many of these ministers and churches ultimately left Mason's organization, and some joined the Assemblies of God. However, these white branches apparently were formed after 1914 and had nothing to do with the formation of the Assemblies of God. By 1917, according to David Daniels' article in Portraits of a Generation (University of Arkansas Press, 2002), Adams appeared on Mason's roster of overseers for his organization. Please help solve this mystery! For more information, see: Darrin Rodgers, "The Assemblies of God and the Long Journey toward Racial Reconciliation," Assemblies of God Heritage 28 (2008): 54-58. If you possess any materials concerning the Church of God in Christ (white), please contact the Flower Pentecostal Heritage Center at [email protected]. "The annual interstate convention or encampment of the Churches of God in Christ of the Apostolic Faith people met on schedule time at Eureka Springs, Arkansas, July 10, and closed with joy on July 21.” Over “500 [people] were in attendance” at a meeting that birthed the Churches of God in Christ, and “the attendance far surpassed that of one year ago at the same place." “Glory and Unity at the Eureka Springs Camp,” Word and Witness, August 20, 1912, 1-2. Description: Tri-State Camp Meeting at Eureka Springs, Arkansas, July 25, 1912; large group photo taken in a natural amphitheater. Some identified.
First row: Myrtle Corbell (1st row, left, about 5 to left of baby carriage; she is holding a little girl with a bow in her hair & there is a young boy standing in front of her); Miss ___ Wooten (front row, center, in white dress, holding a Bible); Bill Hall (front row, right; 2 to right of Miss Wooten; he is holding his son, Naaman Hall); Ellen Hall (front row, right of Bill Hall; holding her son, Billy Hall); Second row: S. N. Hall (2nd row, left, just above lady with a baby carriage he has a dark suit and is holding a child); Miss Hughes (later Mrs. S. N. Hall) (2nd row, to right of S. N. Hall; she is also holding a child); Mrs. Blanche Giles (2nd row, center, holding a Bible, just above Miss Wooten); William E. Giles (2nd row, right of wife; holding baby Pauline Giles); Alpha E. Humbard (2nd row, right of William Giles); George Lee Hall (2nd row, right of A. E. Humbard); John H. James (2nd row, right of George Lee Hall); Third row: Hardy Mitchell (far left, between 2nd & 3rd row, wearing a white shirt); Efton Wiley (3rd row, 7 from far left, wearing a white shirt); Jo Ellen Wiley (child, 3rd row, right of Efton Wiley); Philip Wiley (child; 3rd row, right of Jo Ellen Wiley); Opal Wiley (3rd row, right of Philip Wiley); Willard Pope (3rd row, very center); Mr. _____ Wood (white-headed man with beard in 3rd row, to the right of Willard Pope); Ida Collins (3rd row, 6th from far right); A. P. Collins (3rd row, right of his wife); I. N. Watson (3rd row, 2 from far right); Fourth row: 'Mother' Mary Arthur (4th row, very far left; holding out a Bible); Fifth row: Fred Wilson (5th row, 3rd from far right); Sixth row: J. W. Welch (top row, 3 to right of tall man in center); W. T. Gaston (top row, 2 to right of J. W. Welch); J. A. Corbell (top row, 6 to right of W. T. Gaston). E. N. Bell, D. C. O. Opperman, Howard Goss, M. M. Pinson, and Frank Anderson, although present for the meeting, do not appear to be pictured in this large group photograph.
My niece, Raelin, completed this video as her senior capstone project at Evangel University. The video's purpose is to make the fundamental truths more accessible to this very visual generation. The fundamental truths are covered without the Scripture notations, and only the first point of Statement #2 is covered.
Hopefully you will find it useful! Please feel free to share!
It's amazing how a little bit of information can help you find other nuggets of information. These old newspapers of Carroll County are replete with a great amount of detail of town occurrences. Interestingly, Eureka Springs happenings were not normally covered in the Green Forest Tribune, but thankfully, the paper did cover this meeting. A year later, the historical record is full of those details!
Both Kelly Campbell and S. D. Kinnee affiliated with the Churches of God in Christ. Campbell affiliated with the Assemblies in 1915 but did not remain affiliated past that year.
See page 128 and 29 of my study for more on the significance of Kinne: This resolution solidified F. F. Bosworth’s resignation from the Assemblies of God. While Bosworth resigned, his close associates Jamieson, Birdsall, and Sisson remained a part of the movement. In October 1918, Brother Seeley D. Kinne wrote an “Open Letter to Elder F. F. Bosworth” in the Pentecostal Herald challenging Bosworth’s rejection of the uniform initial physical evidence of the baptism in the Holy Spirit.[1] Kinne had affiliated with the Churches of God in Christ in 1913 when he was in Bloomington, Illinois. While Kinne did not affiliate with the Assemblies of God, he was a strong part of the Pentecostal Movement.[2] Kinne had received the baptism of the Holy Spirit at Azusa Street in 1907, and he moved to St. Louis, Missouri to share the Pentecostal Message.[3] So then, this newspaper article places Kinne at the 1911 meeting in Eureka Springs in the latter part of July, and he had just met with Erdman and Yoakum at the beginning of the month. From Page 163 of my study: In March 1914, the Word and Witness wrote, “Everybody, all aboard for the Hot Springs convention. This is the final call for objects as previously specified in Word and Witness. Meeting to be in old Grand Opera house, 200 central avenue.”[4] The announcement featured the names of thirty-three early Pentecostal leaders within the Churches of God in Christ as well as the Christian and Missionary Alliance as has been the focus of this study. The first name on the list was “R. E. Edman, Buffalo, N.Y.”[5 KINNE’S NAME WAS SECOND ON THE LIST!] Erdman’s name was misspelled by the Word and Witness and while he did not affiliate with the Assemblies of God, he shared many important connections with other ministers who did. Erdman wrote, Dear Bro. Bell, grace unto you and peace be multiplied. I am wholly in sympathy with the call for the convention in April at Hot Springs, Ark. And the Lord willing, I shall be with you. I am doing what I can to get the brethren from the North to come. There is great need of such a gathering, and I am truly glad that you are having this one.[6] Clearly, Kinne was a key connection to get the northern ministers connected to the movement that became the Assemblies of God. [1] Although the Pentecostal Herald’s editor, Geo. C. Brinkman did not affiliate with the Assemblies of God, the publication’s associate editors—T. K. Leonard and James A. Bell—had affiliated. Seven of the nine contributing editors affiliated (Fred Lohmann, C. W. Pelton, Andrew Urshan, John C. Sinclair, Wm. E. Moody, Mrs. Ettie Reckley, and Hardy Mitchell) while two did not (J. H. Wilson and Andrew Jensen). Twelve of the twenty-one listed field representatives had affiliated with the Assemblies of God as well. See “Masthead,” Pentecostal Herald, October 1918, 2. The Pentecostal Herald was also strongly Trinitarian. [2] Kinne’s letter to Maria Woodworth-Etter was also published in Etter’s Signs and Wonders. See Maria Woodworth-Etter, Signs and Wonders (Indianapolis: M. B. Woodworth-Etter, 1916), 166. [3] Wayne Warner, “The St. Louis Era,” Assemblies of God Heritage 1, no. 1 (Fall 1981): 1-2. In June 28-July 9, 1911, Kinne was a featured “worker” alongside R. E. Erdman of Buffalo, N.Y. and Dr. F. E. Yoakum of Los Angeles, California at a “Pentecostal Campmeeting” at Jordan, Ontario, Canada. The meeting announced “cheap rates in Canada over July 1st, and in the United States over July 4th. Jordan Station is only seventeen miles from Niagara Falls on the Grand Trunk Railroad. For information regarding accommodations, tents, etc., write Pastor George A. Chambers, Vineland, Ontario.” See “Campmeetings,” Latter Rain Evangel, May 1911, 12. Chambers had affiliated with the Assemblies of God in 1914 but was not listed on the ministerial rolls after 1914. Erdman ministered alongside A. A. Boddy, Bro. R. Greer, and A. L. Fraser at Foxchase in July 1914 as previously discussed. See Confidence, August 1914, 146. On December 7, 1913, R. E. Erdman had ordained Ellsworth S. Thomas of Binghamton, New York, who was the first ordained African American minister in the Assemblies of God. See Minutes, 1915, 16 and “Ministerial File: Ellsworth S. Thomas,” Flower Pentecostal Heritage Center. Robert Brown of Glad Tidings endorsed Ellsworth’s application. Brown, Boddy, Erdman, and Yoakum’s relationship was significant in this important moment in Assemblies of God history. [4] General Convention of Pentecostal Saints and Churches of God in Christ,” Word and Witness, March 20, 1914. 1. [5] Ibid. KINNE’S NAME WAS SECOND ON THE LIST! [6] R. E. Erdman, “Coming from the North,” Word and Witness, March 1914, 1. 2023 Statement of Fundamental Truths (2,562 words: 16 Points)
“Assemblies of God 16 Fundamental Truths.” Assemblies of God Official Website. Accessed April 15, 2023. https://ag.org/Beliefs/Statement-of-Fundamental-Truths. The General Council of the Assemblies of God STATEMENT OF FUNDAMENTAL TRUTHS The Bible is our all-sufficient rule for faith and practice. This Statement of Fundamental Truths is intended simply as a basis of fellowship among us (i.e., that we all speak the same thing, 1 Corinthians 1:10; Acts 2:42). The phraseology employed in this statement is not inspired or contended for, but the truth set forth is held to be essential to a full-gospel ministry. No claim is made that it contains all biblical truth, only that it covers our need as to these fundamental doctrines. 1. The Scriptures Inspired The Scriptures, both the Old and New Testaments, are verbally inspired of God and are the revelation of God to man, the infallible, authoritative rule of faith and conduct (2 Timothy 3:15-17; 1 Thessalonians 2:13; 2 Peter 1:21). 2. The One True God The one true God has revealed himself as the eternally self-existent “I AM,” the Creator of heaven and earth and the Redeemer of mankind. He has further revealed himself as embodying the principles of relationship and association as Father, Son, and Holy Spirit (Deuteronomy 6:4; Isaiah 43:10,11; Matthew 28:19; Luke 3:22). THE ADORABLE GODHEAD (a) Terms Defined: The terms trinity and persons, as related to the godhead, while not found in the Scriptures, are words in harmony with Scripture, whereby we may convey to others our immediate understanding of the doctrine of Christ respecting the Being of God, as distinguished from “gods many and lords many.” We therefore may speak with propriety of the Lord our God, who is One Lord, as a Trinity or as one Being of three persons, and still be absolutely scriptural (examples, Matthew 28:19; 2 Corinthians 13:14; John 14:16,17). (b) Distinction and Relationship in the Godhead: Christ taught a distinction of persons in the godhead which He expressed in specific terms of relationship, as Father, Son, and Holy Spirit, but that this distinction and relationship, as to its mode is inscrutable and incomprehensible, because unexplained (Luke 1:35; 1 Corinthians 1:24; Matthew 11:25-27; 28:19; 2 Corinthians 13:14; 1 John 1:3,4). (c) Unity of the One Being of Father, Son, and Holy Spirit: Accordingly, therefore, there is that in the Father which constitutes Him the Father and not the Son; there is that in the Son which constitutes Him the Son and not the Father; and there is that in the Holy Spirit which constitutes Him the Holy Spirit and not either the Father or the Son. Wherefore, the Father is the Begetter; the Son is the Begotten; and the Holy Spirit is the One proceeding from the Father and the Son. Therefore, because these three persons in the godhead are in a state of unity, there is but one Lord God Almighty and His name one (John 1:18; 15:26; 17:11,21; Zechariah 14:9) (d) Identity and Cooperation in the Godhead: The Father, the Son, and the Holy Spirit are never identical as to person; nor confused as to relation; nor divided in respect to the godhead; nor opposed as to cooperation. The Son is in the Father and the Father is in the Son as to relationship. The Son is with the Father and the Father is with the Son, as to fellowship. The Father is not from the Son, but the Son is from the Father, as to authority. The Holy Spirit is from the Father and the Son proceeding, as to nature, relationship, cooperation, and authority. Hence, no person in the godhead either exists or works separately or independently of the others (John 5:17-30,32,37; 8:17,18). (e) The Title, Lord Jesus Christ: The appellation Lord Jesus Christ, is a proper name. It is never applied in the New Testament either to the Statement of Fundamental Truths 2/5 Father or to the Holy Spirit. It therefore belongs exclusively to the Son of God (Romans 1:1-3,7; 2 John 3). (f) The Lord Jesus Christ, God With Us: The Lord Jesus Christ, as to His divine and eternal nature, is the proper and only Begotten of the Father, but as to His human nature, He is the proper Son of Man. He is, therefore, acknowledged to be both God and man; who because He is God and man, is “Immanuel,” God with us (Matthew 1:23; 1 John 4:2,10,14; Revelation 1:13,17). (g) The Title, Son of God: Since the name Immanuel embraces both God and man, in the one person, our Lord Jesus Christ, it follows that the title Son of God describes His proper deity, and the title Son of Man, His proper humanity. Therefore, the title Son of God belongs to the order of eternity, and the title Son of Man to the order of time (Matthew 1:21-23; 2 John 3; 1 John 3:8; Hebrews 7:3; 1:1-13). (h) Transgression of the Doctrine of Christ: Wherefore, it is a transgression of the doctrine of Christ to say that Jesus Christ derived the title Son of God solely from the fact of the Incarnation, or because of His relation to the economy of redemption. Therefore, to deny that the Father is a real and eternal Father, and that the Son is a real and eternal Son, is a denial of the distinction and relationship in the Being of God; a denial of the Father and the Son; and a displacement of the truth that Jesus Christ is come in the flesh (2 John 9; John 1:1,2,14,18,29,49; 1 John 2:22,23; 4:1-5; Hebrews 12:2). (i) Exaltation of Jesus Christ as Lord: The Son of God, our Lord Jesus Christ, having by himself purged our sins, sat down on the right hand of the Majesty on high, angels and principalities and powers having been made subject unto Him. And having been made both Lord and Christ, He sent the Holy Spirit that we, in the name of Jesus, might bow our knees and confess that Jesus Christ is Lord to the glory of God the Father until the end, when the Son shall become subject to the Father that God may be all in all (Hebrews 1:3; 1 Peter 3:22; Acts 2:32-36; Romans 14:11; 1 Corinthians 15:24-28) (j) Equal Honor to the Father and to the Son: Wherefore, since the Father has delivered all judgment unto the Son, it is not only the express duty of all in heaven and on earth to bow the knee, but it is an unspeakable joy in the Holy Spirit to ascribe unto the Son all the attributes of deity, and to give Him all the honor and the glory contained in all the names and titles of the godhead except those which express relationship (see paragraphs b, c, and d), and thus honor the Son even as we honor the Father (John 5:22,23; 1 Peter 1:8; Revelation 5:6-14; Philippians 2:8,9; Revelation 7:9,10; 4:8-11). 3. The Fall of Man The Lord Jesus Christ is the eternal Son of God. The Scriptures declare: a. His virgin birth (Matthew 1:23; Luke 1:31,35). b. His sinless life (Hebrews 7:26; 1 Peter 2:22). c. His miracles (Acts 2:22; 10:38). d. His substitutionary work on the cross (1 Corinthians 15:3; 2 Corinthians 5:21). e. His bodily resurrection from the dead (Matthew 28:6; Luke 24:39; 1 Corinthians 15:4). f. His exaltation to the right hand of God (Acts 1:9,11; 2:33; Philippians 2:9-11; Hebrews 1:3). 4. The Fall of Man Man was created good and upright; for God said, “Let us make man in our image, after our likeness.” However, man by voluntary transgression fell and thereby incurred not only physical death but also spiritual death, which is separation from God (Genesis 1:26,27; 2:17; 3:6; Romans 5:12-19). 5. The Salvation of Man Man’s only hope of redemption is through the shed blood of Jesus Christ the Son of God. (a) Conditions to Salvation: Salvation is received through repentance toward God and faith toward the Lord Jesus Christ. By the washing of regeneration and renewing of the Holy Spirit, being justified by grace through faith, man becomes an heir of God according to the hope of eternal life (Luke 24:47; John 3:3; Romans 10:13-15; Ephesians 2:8; Titus 2:11; 3:5-7). (b) The Evidences of Salvation: The inward evidence of salvation is the direct witness of the Spirit (Romans 8:16). The outward evidence to all men is a life of righteousness and true holiness (Ephesians 4:24; Titus 2:12). 6. The Ordinances of the Church (a) Baptism in Water: The ordinance of baptism by immersion is commanded in the Scriptures. All who repent and believe on Christ as Savior and Lord are to be baptized. Thus they declare to the world that they have died with Christ and that they also have been raised with Him to walk in newness of life (Matthew 28:19; Mark 16:16; Acts 10:47,48; Romans 6:4). (b) Holy Communion: The Lord’s Supper, consisting of the elements—bread and the fruit of the vine—is the symbol expressing our sharing the divine nature of our Lord Jesus Christ (2 Peter 1:4); a memorial of His suffering and death (1 Corinthians 11:26); and a prophecy of His second coming (1 Corinthians 11:26); and is enjoined on all believers “till He come!” 7. The Baptism in the Holy Spirit All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Corinthians 12:1-31). This experience is distinct from and subsequent to the experience of the new birth (Acts 8:12-17; 10:44-46; 11:14-16; 15:7-9). With the baptism in the Holy Spirit come such experiences as an overflowing fullness of the Spirit (John 7:37-39; Acts 4:8), a deepened reverence for God (Acts 2:43; Hebrews 12:28), an intensified consecration to God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word, and for the lost (Mark 16:20). 8. The Initial Physical Evidence of the Baptism in the Holy Spirit The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Corinthians 12:4-10,28), but different in purpose and use. 9. Sanctification Sanctification is an act of separation from that which is evil, and of dedication unto God (Romans 12:1,2; 1 Thessalonians 5:23; Hebrews 13:12). Scriptures teach a life of “holiness without which no man shall see the Lord” (Hebrews 12:14). By the power of the Holy Spirit we are able to obey the command: “Be ye holy, for I am holy” (1 Peter 1:15,16). Sanctification is realized in the believer by recognizing his identification with Christ in His death and resurrection, and by faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit (Romans 6:1-11,13; 8:1,2,13; Galatians 2:20; Philippians 2:12,13; 1 Peter 1:5). 10. The Church and Its Mission The Church is the body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfillment of her Great Commission. Each believer, born of the Spirit, is an integral part of the general assembly and church of the firstborn, which are written in heaven (Ephesians 1:22,23; 2:22; Hebrews 12:23). Since God’s purpose concerning man is to seek and to save that which is lost, to be worshiped by man, to build a body of believers in the image of His Son, and to demonstrate His love and compassion for all the world, the priority reason-for-being of the Assemblies of God as part of the Church is: a. To be an agency of God for evangelizing the world (Acts 1:8; Matthew 28:19,20; Mark 16:15,16). b. To be a corporate body in which man may worship God (1 Corinthians 12:13). c. To be a channel of God’s purpose to build a body of saints being perfected in the image of His Son (Ephesians 4:11-16; 1 Corinthians 12:28; 14:12). d. To be a people who demonstrate God’s love and compassion for all the world (Psalms 112:9; Galatians 2:10; 6:10; James 1:27). The Assemblies of God exists expressly to give continuing emphasis to this reason-for-being in the New Testament apostolic pattern by teaching and encouraging believers to be baptized in the Holy Spirit. This experience: a. Enables them to evangelize in the power of the Spirit with accompanying supernatural signs (Mark 16:15-20; Acts 4:29-31; Hebrews 2:3,4). b. Adds a necessary dimension to a worshipful relationship with God (1 Corinthians 2:10-16; 1 Corinthians 12-14). c. Enables them to respond to the full working of the Holy Spirit in expression of fruit and gifts and ministries as in New Testament times for the edifying of the body of Christ and care for the poor and needy of the world (Galatians 5:22-26; Matthew 25:37-40; Galatians 6:10; 1 Corinthians 14:12; Ephesians 4:11,12; 1 Corinthians 12:28; Colossians 1:29; Galatians 5:22-26). 11. The Ministry A divinely called and scripturally ordained ministry has been provided by our Lord for the fourfold purpose of leading the Church in: (1) evangelization of the world (Mark 16:15-20), (2) worship of God (John 4:23,24), (3) building a Body of saints being perfected in the image of His Son (Ephesians 4:11,16), and (4) Meeting human need with ministries of love and compassion (Psalms 112:9; Galatians 2:10; 6:10; James 1:27). 12. Divine Healing Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the Atonement, and is the privilege of all believers (Isaiah 53:4,5; Matthew 8:16,17; James 5:14-16). 13. The Blessed Hope The resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the Church (1 Thessalonians 4:16,17; Romans 8:23; Titus 2:13; 1 Corinthians 15:51,52). 14. The Millennial Reign of Christ The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ with His saints to reign on the earth for one thousand years (Zechariah 14:5; Matthew 24:27,30; Revelation 1:7; 19:11-14; 20:1-6). This millennial reign will bring the salvation of national Israel (Ezekiel 37:21,22; Zephaniah 3:19,20; Romans 11:26,27) and the establishment of universal peace (Isaiah 11:6-9; Psalm 72:3-8; Micah 4:3,4). 15. The Final Judgment There will be a final judgment in which the wicked dead will be raised and judged according to their works. Whosoever is not found written in the Book of Life, together with the devil and his angels, the beast and the false prophet, will be consigned to everlasting punishment in the lake which burneth with fire and brimstone, which is the second death (Matthew 25:46; Mark 9:43-48; Revelation 19:20; 20:11- 15; 21:8). 16. The New Heavens and the New Earth “We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13; Revelation 21,22). Statement of Fundamental Truths is the official delineation of the Assemblies of God’s 16 doctrines. These truths are non-negotiable beliefs that all Assemblies of God churches adhere to. Part of the reason for my study was to make the founding documents of the Assemblies of God more accessible to the modern reader. Legibility proves difficult at times with the older newspapers and even in the meeting minutes. Hopefully, the work I have put into digitalizing the documents will pay off for your studies!
Appendix D: 1916 and 2023 Statement of Fundamental Truths For more information about the revisions of the Statement of Fundamental Truths, see Daniel D. Isgrigg, "The Origin, Development, and Future of Assemblies of God Eschatology," PhD Dissertation, Bangor University, Wales, UK, 2019. Isgrigg covers titles, wording, and content changes in 1917, 1920, 1921, 1927, 1961, and 1969. The original statement of fundamental truths from 1916 contained seventeen points. These points were consolidated in 1920 to reflect the numbering today. Click here for Isgrigg's study. Or, you can get his book on Amazon! Note: The 1916 Fundamental Truths use the British and Canadian spelling for “Saviour.” Most likely, this is due to Welch’s editorial contribution and preference. In 1916, when he took over the Weekly Evangel, the paper used “Saviour” ninety-six times versus “Savior” only eleven times. This could also be due to Boddy’s influence in the Assemblies of God. When Bell edited the Word and Witness, he preferred the American spelling. 1916 Fundamental Truths (2,112 words: 17 Points) Minutes, Constitution, and Bylaws of the General Council of the Assemblies of God. St. Louis: Gospel Publishing House, October 1916, 10-13. This Statement of Fundamental Truths is not Intended as a creed for the Church, nor as a basis of fellowship among Christians, But only as a basis of unity for the ministry alone (I. e., that we all speak the same thing, 1 Cor. 1:10; Acts 2:42). The human phraseology employed in such statement Is not Inspired nor contended for, but the truth set forth in such phraseology Is held to be essential to a full Gospel ministry. No claim Is made that It contains all truth In the Bible, only that It covers our present needs as to these fundamental matters. 1. The Scriptures Inspired. The Bible is the inspired Word of God, a revelation from God to men, the infallible rule of faith and conduct, and is superior to conscience and reason, but not contrary to reason. 2 Tim. 3:15, 16; I Pet. 2:2. 2. The One True God. The one true God has revealed Himself as the eternally self-existent. self-revealed " I AM;" and has further revealed Himself as embodying the principles of relationship and association, i.e., as Father, Son and Holy Ghost. Deut. 6:4; Mark 12:29; Isa. 43: 10, II; Matth. 28:19. 3. Man, His Fall and Redemption.Man was created good and upright; for God said, "Let us make man in Our image and in our likeness." But man, by voluntary transgression, fell, and his only hope of redemption is in Jesus Christ the Son of God. Gen. I :26-31; 3:1-7: Rom. 5:12-21. 4. THE SALVATION OF MAN.(a) Conditions to Salvation. The grace of God that brings salvation to all men has appeared through the preaching of repentance toward God and faith toward the Lord Jesus Christ; whereupon man is saved by the washing of regeneration and renewing of the Holy Ghost which is shed upon him richly through Jesus Christ our Saviour; and, having been justified by grace through faith. He becomes an heir of God according to the hope of eternal life. Tit. 2:11; Rom. 10:13-15; Luke 24:47; Titus 3:5-7. (b) The Evidences of Salvation. The Inward evidence to the believe4 of his salvation, is the direct witness of the Spirit. Rom. 8: 16. The outward evidence to all men is a life of righteousness and true holiness, Luke 1:73-75; Titus 2: 12-14; the fruit of the Spirit, Gal. 5:22, and brotherly love, Jno. 13: 35; Heb. 13: 1; 1 Jno. 3:14. 5. THE PROMISE OF THE FATHER. All believers are entitled to, and should ardently expect, and earnestly seek the promise of the Father, the baptism in the Holy Ghost and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry. Luke 24:49: Acts 1:4; 1:8; 1 Cor. 12:1-31. 6. THE FULL CONSUMMATION OF THE BAPTISM IN THE HOLY GHOST. The full consummation of the baptism of believers in the Holy Ghost and fire, is indicated by the initial sign of speaking in tongues, as the Spirit of God g iyes utterance. Acts 2: 4. This wonderful experience is distinct from and subsequent to the experience of the new birth. Acts 10:44-46; 11:14-16; 15:8,9. 7. ENTIRE SANCTIFICATION, THE GOAL FOR ALL BELIEVERS. The Scriptures teach a life of holiness without which no man shall see The Lord. By the power of the Holy Ghost we are able to obey the command, "be ye holy for I am holy." Entire sanctification is the will of God for all believers, and should be earnestly pursued by walking in obedience to God's Word. Heb. 12:14; 1 Pet. 1: 15. 16 ; 1 Thess. 5: 23, 24; 1 Jno. 2:6. 8. THE CHURCH IS A LIVING ORGANISM. The Church is a living organism; a living body; yea the body of Christ; a habitation of God through the Spirit, with divine appointments for the fulfillment of her great commission. Every local assembly is an integral part of the General Assembly and Church of the First-born, written in heaven. Eph. 1: 22, 23; 2:22; Heb. 12:23. 9. THE MINISTRY AND EVANGELISM. A divinely called and a Scripturally ordained ministry for the evangelization of the world, is the command of the Lord, and the chief concern of the Church. Mk. 16:15-20; Eph. 4:11-13. 10. THE LORD'S SUPPER. The Lord's Supper, consisting of the elements, bread and the fruit of the vine, is the symbol expressing our sharing the divine nature of our Lord Jesus Christ, 2 Pet. 1:4; a memorial of his suffering and death, 1 Cor. 11:26; and a prophecy of His second coming, 1 Cor. 11:26; and is enjoined on all believers "until He comes." 11. BAPTISM IN WATER. The Ordinance or Baptism by a burial with Christ should be observed as commanded in the Scriptures, by all who have really repented and in their hearts have truly believed on Christ as Saviour and Lord. In so doing, they have the body washed in pure water as an outward symbol of cleansing while their heart has already been sprinkled with the blood of Christ as an inner cleansing. Thus they declare to the world that they have died with Jesus and that they have been raised with Him to walk in newness of life. Math. 28:19; Acts 10:47-48; Rom. 6:4: Acts 20:21; Heb. 10:22. 12. DIVINE HEALING. deliverance from sickness is provided for in the atonement, and is the privilege of all believers. Isa. 53:4, 5; Matth. 8:16,17. 13. THE ESSENTIALS AS TO THE GODHEAD. (a) Terms Explained: The terms "Trinity" and "Persons," as related to the Godhead while not found in the Scriptures, yet are words in harmony with Scripture, whereby we may convey to others our immediate understanding of the doctrine of Christ respecting the Being of God, as distinguished from "gods many and lords many." We, therefore, may speak with propriety of the Lord our God, who is One Lord, as a Trinity or as one Being of three Persons, and still be absolutely Scriptural. (Examples: Matth. 2:6; 8:16,17; Acts 15:15-18.) (b) Distinction and Relationship in the Godhead: Christ taught a distinction of Persons in the Godhead which he expressed in specific terms of relationship, as Father, Son, and Holy Ghost; and that this distinction and relationship, as to its existence, is an eternal fact, but as to its mode it is inscrutible and incomprehensible, because un-explained. (That is, it is not explained as to how there can be three persons in the Godhead.) (Luke 1:35; 1 Cor. 1:24; Matth. 11:25-27; 28 :19; 2 Cor. 13:14; 1 Jno. 1:3,4.) (c) Unity of the One Being of Father, Son, and Holy Ghost: Accordingly, therefore, there is that in the Father which constitutes Him the Father and not the Son; there is that in the Son which constitutes Him the Son and not the Father; and there is that in the Holy Ghost which constitutes him the Holy Ghost and not either the Father or the Son. Wherefore, the Father is· the Begetter; the Son is the Begotten; and the Holy Ghost is the one proceeding from the Father and the Son. Therefore, because these three eternally distinct and related persons in the Godhead are in a state of unity, there is but one Lord God Almighty and His name one. Jno. 1:18; 15:26; 17:11,21; Zech. 14:9. (d) Identity and Co-operation in the Godhead: The Father, the Son and the Holy Ghost are never identical as to Person ; nor confused as to relation; nor divided in respect of the Godhead; nor opposed as to co-operation. The Son is in the Father and the Father is in the Son as to relationship. The Son is with the Father and the Father is with the Son as to fellowship. The Father is not from the Son, but the Son is from the Father, as to authority. The Holy Ghost is from the Father and the Son proceeding, as to nature, relationship, co-operation and authority. Hence, neither Person in the Godhead either exists or works separately or in dependently of the others. Jno. 5: 17-30. (e) The Title, Lord Jesus Christ: The appellation “Lord Jesus Christ” is a proper name. It is never applied, in the New Testament, either to the Father or to the Holy Ghost. It therefore belongs exclusively to the Son of God. Rom. 1:1-3, 7; 2 Jno. 3. (f) The Lord Jesus Christ, God with us: The Lord Jesus Christ, as to His divine and eternal nature is the proper and only Begotten of the Father; but, as to His human nature, He is the proper Son of Man. He is, therefore, acknowledged to be both God and man: who, because He is God and man, is “Immanuel,” God with us. Matth. 1:23; 1 Jno. 4:2, 10, 14; Rev. 1:13, 14-17. (g) The Title, Son of God: Since the name “Immanuel” embraces both God and man in the one Person, our Lord Jesus Christ, it follows that the title, So n of God, describes His proper Deity, and the title, Son of Man , His proper humanity. Therefore, the title, Son of God , belongs to the order of eternity, and the title, Son of man , to the order of time. Matth. 1:2 3,21; 2 Jno. 3; 1 Jno. 3:8; Heb. 7: 3; 1:1-13. (h) Transgression of the Doctrine of Christ: Wherefore, it is a transgression of the Doctrine of Christ to say that Jesus Christ derived the title, Son of God, either from the fact of the Incarnation, or because of His relation to the economy of redemption. Therefore, to deny that the Father is a real and eternal Father, and that the Son is a real and eternal Son, is a denial of the distinction and relationship in the Being of God; a denial of the Father and the Son; and a displacement of the truth that Jesus Christ is come in flesh. 2 Jno. 9; Jno. 1: 1, 2, 14, 18, 29, 49; 8:57, 58; 1 Jno. 2:22, 23; 4:1-5; Heb. 12:3, 4. (i) Exaltation of the Jesus Christ as Lord:The Son of God, our Lord Jesus Christ. having by himself purged our sins, sat down on the right hand of the Majesty on high: angels and principalities and powers having been made subject unto Him. And, having been made both Lord and Christ, He sent the Holy Ghost that we, in the name of Jesus, might bow our knees and confess that J e us Christ is Lord to the glory of God the Father until the end, when the on shall become subject to the Father that God may be all in all. Heb. 1: 3; 1 Pet. 3:22: Acts 2:32-36; Rom. 14:11; 1 Cor. 15:24-28. (j) Equal honor to the Father and the Son: Wherefore, since the Father has delivered all judgment unto the Son, it is not only the express duty of all things in heaven and in earth to bow the knee, but it is an unspeakable joy in the Holy Ghost to ascribe unto the Son all the attributes of Deity, and to give him all the honor and the glory contained in all the names and titles of the Godhead, (except those which express relationship. See paragraphs b, c and d) and thus honor the Son even as we honor the Father. Jno.5:22, 23; 1 Pet. 1:8: Rev. 5:6-14; Phil. 2:9, 8; Rev. 7:9, 10; 4:8-11. 14. THE BLESSED HOPE. The Resurrection of those who have fallen asleep in Christ, the rapture of believers which are alive and remain, and the translation of the true church, this is the blessed hope set before all believers. 1 Thess. 4: 16, 17: Rom. 8:23; Tit. 2:13. 15. THE IMMINENT COMING AND MILLINIAL REIGN OF JESUS. The premillennial and imminent coming of the Lord to gather His people unto Himself, and to judge the world in righteousness while reigning on the earth for a thousand years is the expectation of the true Church of Christ. 16. THE LAKE OF FIRE. The devil and his angels, the Beast and false prophet, and whosoever is not found written in the Book of Life, the fearful and unbelieving, and abominable. and murderers and whoremongers, and sorcerers, and idolators and all liars shall be consigned to everlasting punishment in the lake which burneth with fire and brimstone, which is the second death. 17. THE NEW HEAVENS AND NEW EARTH. We look for new heavens and a new earth wherein dwelleth righteousness. 2 Pet. 3:13; Rev. 21 and 22. Obituary for Albert Barnes (980 words)
Rev. Albert Barnes, the distinguished divine and author of Philadelphia, died suddenly on Saturday afternoon, in the seventy-second year of his age. The Age says that he left his residence, No. 4, 402 Walnut-street, about 3 o’clock on Saturday afternoon, on a visit of condolence to the family of Mr. Reed, in the Twenty-seventh Ward The distance was over a mile, and he was accompanied by his daughter. He was apparently in excellent health when leaving home, but, on the way, he experienced considerable difficulty in breathing, and was obliged to stop to recover himself. The indisposition soon passed off, and, continuing on, he reached the residence at about 4 o’clock. Mr. Reed was buried only recently, and Rev. Mr. Barnes had taken a great interest in his family, and the visit was one of condolence with the bereaved ones. On entering the parlor Mr. Barnes seated himself to await the presence of some of the household. He again experienced a difficulty in breathing, and his daughter, noticing the fact, inquired if she could in any way give him relief. The father made no response, and, throwing his head back on the chair, expired in a few minutes, passing away apparently without any pain whatever. The blow was a severe one to the daughter, as also to the occupants of the house. From the North American we quote the following brief sketch of Mr. Barnes’ life: In the long of catalogue of able and learned clergymen whom Philadelphia has had in her pulpits, and who have influenced their respective denominations and the direction of the religious progress for many years, it is questionable whether the Presbyterians have had any one who was more widely known and extensively influential than ALBERT BARNES. He was not an attractive or an impressive preacher. He never cultivated the graces of oratory; and his effects were, therefore, won by clearness of statement, force of logic, and, above all, by a sincere belief in the truth of his argument, rather than by any of those pulpit pyrotechnics that dazzle for an instant and die into a greater darkness. Mr. Barnes was a native of Rome, New-York, and was born in 1798. He studied three years at Fairfield, Connecticut; entered Hamilton College as a Senior, and was graduated in 1820. Religious convictions led him to desert his intended study of law for theology, and he was graduated in this at Princeton, and licensed by the Presbytery of Elizabethtown, New Jersey at Lawrenceville, April, 1823. He took charge of the Presbyterian Church at Morristown, New Jersey, after having preached at other places in that state and New-England. After four years’ service there he received a call from the First Presbyterian Church in this City, Seventh and Locus streets, and was installed June 25, 1830. After nearly forty years’ service here, increasing blindness and the weight of years led him, two years ago, to surrender the pastorate and its active duties to a coadjutor, though we believe that his personal relations to it, as pastor emeritus, were never closed. His study was in the church building, and for years, in all seasons of the year, and in every vicissitude of the weather, he was there before the sun, and there, with his commentaries, histories and concordances, spent the greater part of his time. He was not given to calling or receiving calls. He left society chiefly to itself; from no distaste for its pleasures, nor not from any disinclination to genial companionship, but because early in life he planned that great work he was enabled to complete--Notes on the Whole Bible—and this, demanding familiarity with many languages and a vast amount of study and reference, left him little time for the secondary duties of a minister, and none whatever for individual relaxation and pleasures. This work, as is recorded in the brief summary with which very recently Mr. Barnes completed his task and bade farewell to his labors, not without a certain touching reference to the early probability of the event we record, was planned or commenced in Morristown. The early design contemplated a commentary on the Gospels for use in Sunday-schools. This swelled to the greater dimensions subsequently assumed when Rev. J.H. Alexander surrendered a similar work that he was engaged upon for the American Sunday-school Union to Mr. Barnes. The notes began with the New Testament, and covered the whole Scriptures. The great merits of the annotations are that they reject hypothesis more than most; present full topographical and historical elucidations; give the substance of others’ conclusions in brief, and reference to them, while stating simply and fairly the author’s convictions. These accord on all substantial issues with the rubric of the Presbyterians. But Mr. Barnes was not a zealot, and nowhere in his commentaries does he insist on the absolute importance of merely sectarian ideas. His views had a broad horizon, without deviating an iota from the platform of the most rigid of his denomination in fundamental issues. In addition to his commentaries, that passed through many editions in this country and remain a standard for several denominations, and have been republished, approved and employed in Great Britain, and are referred to as embodying authority wherever orthodox doctrine is debated, Mr. Barnes published a volume on which he collected Scriptural opinions in which he collected Scriptural opinions on slavery, a manual of prayers, family prayers, revival sermons, the relations of the Church to slavery, the atonement, essays and reviews, &c. He had great theology erudition, but mastered it and was not mastered by it. His style was simple, his industry great, his honesty beyond question, and his memory will long be cherished in all the churches as pure, bright and venerated as that of the foremost divines. The cause of Mr. Barnes’ death was heart disease. Reference: "Obituary: Sudden Death of Rev. Albert Barnes." New York Times (1857-1922), Dec 27, 1870, 5. Obituary for Charles Finney (139 words)
Charles G. Finney, D.D., ex-President of Oberlin College, died at Oberlin, Ohio, of heart disease, yesterday. Mr. Finney’s chief distinction was gamed by his labors as an evangelist years ago. He was born in Warren, Conn., Aug. 29, 1792, thus being eighty-three years old at the time of his death. He studied law in Jefferson County, N.Y., but felt himself called rather to preaching than to law. He began his remarkable career as an Evangelist in 1824, and met everywhere with notable success. He was the Moody of his day, and great revivals followed his efforts. He became a Professor at Oberlin in 1835, and was also Pastor of the First Congregational Church there. In 1848 he went to England, and on his return, in 1852, he accepted the Presidency of Oberlin College, which position he held til 1866. Reference: “Charles G. Finney." New York Times (1857-1922), Aug 17, 1875, 4. In Charles Finney's obituary in 1875, the New York Times characterized him as “the Moody of his day, and great revivals followed his efforts.”[1] Barnes, on the other hand, “was not an attractive or an impressive preacher,” according to his 1870 obituary in the New York Times. His impact was achieved by clear, forceful, and honest argument, “rather than by any of those pulpit pyrotechnics that dazzle for an instant and die into a greater darkness.”[2] It is an interesting contrast to view these historical legacies side-by-side. Barnes’ legacy was his complete and extensive commentary on the entire Bible, entitled Notes on the Whole Bible, which marked him along with the “foremost divines” as a master of theology.[3] Finney’s was in his preaching and New Measures of revivalism. Finney’s obituary runs just 139 words in the New York Times, but surprisingly, Barnes obituary runs seven times that at 980 words.[4] Clearly, a century and a half removed, the modern historical evaluations of the legacies of these two men are skewed towards Finney; whereas, in the 1870s, Barnes received far more attention.
[1] "Charles G. Finney," New York Times (1857-1922), Aug 17, 1875, 4. [2] "Obituary: Sudden Death of Rev. Albert Barnes," New York Times (1857-1922), Dec 27, 1870. 5. [3] Ibid. [4] For an easily accessible historical reference, Appendix A contains Barnes’ obituary and Appendix B contains Finney’s. |
AuthorHi! I am Kent. I love history and church history. While this website is especially dedicated to Assemblies of God history, I publish a lot of church history on this blog! Archives
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