07 - Chapter 07
CHAPTER 7 SEVENTEENTH THROUGH THE TWENTIETH CENTURY GLOSSOLAIA
1647 AD, George Fox And The Early Quakers: Glossolalia And Oneness Pentecostals: The Encarta Encyclopedia Online Deluxe speaking of the early Quakers stated:
Originally, the Friends were the followers of George Fox, an English lay preacher who, about 1647, began to preach the doctrine of ‘Christ within;’ this concept later developed as the idea of the ‘inner light…. Many doctrines of the Society of Friends were taken from those of earlier religious groups, particularly those of the Anabaptists and Independents, who believed in lay leadership, independent congregations, and complete separation of church and state…. They rejected a formal creed, worshiped on the basis of silence, and regarded every participant as a potential vessel [meaning preacher or teacher] for the word of God, instead of relying upon a special, paid clergy set apart from the rest. [112]
Microsoft Encarta Encyclopedia 99 gives us a brief history of the persecutions George Fox went through to fulfilled the call of God on his life: In 1649 Fox was imprisoned at Nottingham for interrupting and rebuking a minister…. A year later, he was jailed at Derby on a trumped-up charge of blasphemy…. Fox was jailed again in 1653, in 1656, and from 1664 to 1666. His movement, however, despite continued persecution, grew in size and strength, notably in northwestern England. In 1666, although weakened by hardship and the effects of imprisonment, Fox began to devote most of his time to the organization of the Quakers as a church…. Fox embarked on a missionary journey to North America and the West Indies in 1671; on his return to England in 1673 he was again imprisoned, this time for two years. In 1677 and 1684, despite poor health, he traveled to Germany and Holland, preaching his doctrines wherever possible (article entitled, Fox, George). The early Quakers believed in and emphasized receiving a spiritual experience from God by waited on the moving of the Spirit in their services. The Quakers received their name because they literally “quaked” under the power of the Spirit. Drs. M’Clintock and Strong revealed that the revivals of: the disciples of George Fox… have in like manner, been fruitful in ecstatic phenomena. [113]
Richard Baer in his book Perspectives on the New Pentecostalism spoke of the supernatural experience of glossolalia tongues that was commonly practiced in early Quakerism. He wrote:
Striking parallels exist between Quaker silent worship and the practice of glossolalia. At its best Quaker silent worship involves a kind of letting go, a lack of strain or effortful attention, a willingness to ‘flow’ with the leading of the Spirit and with the larger movement of the entire meeting…. As in the case of glossolalia, the process of speaking out of the silence and of listening in the silence involves a resting of the analytical mind, a refusal to let deliberative, objective thinking dominate the meeting. [114] Hamilton speaking of the worship of the early Quakers and Ranters wrote: The Ranters appealed to an inward Christ, denying the external authority of creeds and clerics in much the same way as did the Quakers. Both Ranters and early Quaker worship contained an emotional element, as both consciously endeavored to follow the promptings of the Spirit as he directed from within. Early accounts of meetings of both groups contain many references to ‘the Power of the Lord’ which ‘uttered through them’ or ‘wrought mightily’ upon them, compelling them to weep, sing, or speak…. The Lord’s power’ was frequently ‘so mighty upon’ George Fox that he ‘could not hold, but was made to cry out. [115]
According to Robert Wallace, in his Antitrinitarian Biography, the early Quakers were originally a oneness group of believers, but because of great persecution from the English government many sold their birthright and became Trinitarians. Wallace declared: The early Quakers: did not believe in the Athanasian doctrine of the Trinity…. Penn and the early Quakers, professed to acknowledge Christ, in what they called ‘his double appearance,’ or, as they more commonly expressed it, ‘in the flesh,’ and ‘in the Spirit, He was ‘God over all…. [They held:] the doctrine of Sabellius but expressed it: in the peculiar phraseology of Quakerism. [116]
1660 AD, The Oneness Quaker William Penn: Glossolalia and Oneness Pentecostals: One of the greatest oneness Anabaptist Pentecostal of the seventeenth century was William Penn. Penn became a Quakers around the middle of the seventeenth century. Wallace says: Penn attacked the notion of three persons in one God, and came out at last with a species of Sabellianism. Penn was one of the most fearless and outspoken preachers of his day. In AD 1668, Penn wrote a book entitled The Sandy Foundation Shaken. Throughout his book he denounced the Trinity. Pen wrote:
If there be three distinct and separate persons… there must be three distinct substances, and consequently three distinct gods. As a result of his book denouncing the Trinity, he was thrown into prison in the Tower of London. In prison Penn defended his book by declaring, I do not believe Christ to be the eternal Son of God... I expressed nothing that divested Christ of His Divinity.... I deny a Trinity of separate persons in the godhead…. Does thou in good earnest think they [Catholicism] were one in judgment with Sabellius, who only rejected the imaginary personality of those times; who at the same instant owned and confessed to the Eternity and godhead of Christ Jesus our Lord. It is manifest, then that though I may deny the Trinity of separate persons in one godhead, yet I do not consequentially deny the Deity of Jesus Christ.
During his imprisonment in AD 1669 he wrote two book: No Cross, No Crown, Primitive Christianity, and Innocency with Her Open Eyes. In AD 1671 Penn was sent to Newgate prison for six months. There he wrote four treatises, one was entitled, The Great Cause of Liberty of Conscience. Penn’s father, an admiral in the Navy, sent on of his friends visited his son in prison, where upon Penn told him: Thou mayest tell my father, who I know will ask thee, these words; that my prison shall be my grave, before I will budge a jot; for I owe my conscience to no mortal man; I have no need to fear. God will make amends for all.
1695 AD, Oneness Pentecostals in England: Wallace also mention a “Collection of Tracts” that appeared in England at this time, which were entitled “A Discourse Concerning The Nominal And Real Trinitarians.” Its object was to show that there was: a clear line of demarcation between these two classes…. The Nominalists, who are properly the Church, since they form the large majority of it members…. In a separate section, the doctrine of the ancient Nominalists, or the Noetians and Sabellians; and, after a brief recapitulation, proceeds, in the five following sections, to substantiate the charge of Tritheism against the Realists. [117]
1701 AD, The Camisards or Cevennol Prophets of France and Glossolalia: This French Huguenots movement had a significant glossolalia movement. This was a peasant Christian group in southern France. These people claimed that the Holy Spirit directly inspired them. Hamilton reported some amazing tongue talking event that took place among this group. He wrote:
Another strange phenomenon which occurred quite frequently among the Camisards was the sudden ability of infants who could not yet speak to deliver discourses in perfect, fluent French. In 1701, for example, a child about fourteen months old ‘which had never of itself spoken a Word, nor could it go alone,’ in a loud, childish voice began exhorting ‘to the Works of Repentance. [118]
1727 AD, Oneness Tongue Talking Montanists in England: Some of the one God Montanists survived through the centuries. Arnold says: The Apostolic doctrine of the Jesus’ Name Montanists was found to exist in Britain in 1727. [119]
According to Weisser, Robinson claimed that many Christians in England in his day believed and practiced baptism in Jesus’ name. Robinson wrote:
Many Christians taking it for granted, that the apostles thoroughly understood the words of the Lord Jesus [in Matthew 28:19], and supposing the form of words of local and temporary use, administer baptism in the name of Christ, and think themselves justified by the book of the Acts of the Apostles. [120]
1727 AD, The Moravian Brethren and Glossolalia: Another group that was fluent in tongue speaking was the Hussite or the Unity of Brethren, better known as the Moravian Brethren. This group was the followers of the great fifteenth century martyr John Hus, who was burned at the stake by Catholic Church. According to Hamilton: Their emotionally expressive worship, particularly after the remarkable revival of 1727, was marked by fervent prayer and much singing, and their religious zeal was channeled into ambitious missionary enterprises. Outsiders were apt to be puzzled by their simple confidence in God…. Although speaking in tongues was not endorsed by the Moravian leadership, it occurred sporadically in their gatherings. [121]
1730 AD, The Catholic French Jansenists Movement and Glossolalia: This was a Catholic reform movement in France. Hamilton speaking of them wrote:
Twenty years after the dispersion of the Camisards in 1710, glossolalia appeared in the Jansenist community. Between 1730 and 1733, prophetic utterances became increasingly frequent among them. Some reportedly spoke in an unknown tongue and understood any language in which they were addressed. Much of the glossolalia was, however, not understood. [122]
1738 AD, John Wesley and the Glossolalia of the Early Methodists: In AD 1735 Wesley went to Georgia as an Anglican missionary. On the ship to Savannah he met some Spirit-Filled German Moravians, whose simple evangelical piety greatly impressed him. The three years in the United States he had close contact with them. He then returned to England in a very depressed state because of his failure in his evangelistic efforts in America. In England he sought out the Moravians there; while attending one of their meetings in London, on May 24, 1738, he experienced a religious awakening. Now history does not say that this religious awakening he had, that gave him great power with God, was speaking in tongues, but one thing history cannot deny, is his doctrine of the “Second Blessing” does promote “speaking in tongues.” From that time on, Wesley had great revivals.
Now, according to Walter Hollenweger, in his book entitled The Pentecostal, the Methodist and other Holiness Churches defined:
Sanctification as something that is: distinct in time and content from conversion; also called ‘Baptism of the Spirit’ or ‘second blessing.’ [123] The Encyclopaedia Britannica revealed that the doctrine of the: Second Blessing that John Wesley preached played a great part in the:
Methodist revivals of the 18th and 19th centuries. [Wesley’s teaching that the] Second blessing experience is certified by an outward sign, the ecstatic manifestation of speaking in tongues. [124] Hamilton speaking of this doctrine wrote: His emphasis on a second crisis experience subsequent to conversion was only one of many innovations which shaped the context out of which organized Pentecostalism later emerged. Little attention has been directed to his attitude toward glossolalia, however. His opinion on the gift of tongues was undoubtedly influenced by what he knew of the operation of that gift in his world, as well as by his reading of Scripture…. His attention was specifically drawn to speaking in tongues by the publication in 1748 of Conyers Middleton’s A Free Inquiry and by the increasing activity of the French Prophets in England. [125] Wesley defended the existence of tongue talking in Church History. In The Works Of John Wesley we read: When a certain Dr. Middleton wrote that the gift of tongues was absent from later church history, Wesley replied that (1) many ancient writings are no longer extant, (2) many Christians wrote no books, (3) the ante-Nicene fathers do not say tongues ceased with the apostles, and (4) just because tongues was not specifically recorded does not mean it was not practiced…. Many may have spoken with new tongues, of whom this is not recorded. [126]
1738 AD, George Whitefield and Glossolalia: Speaking in tongues were a common occurrence in the American revivals of the eighteenth century. Whitefield was a British evangelist and organizer of the Calvinistic Methodists. He, like Wesley, played a part in bringing in the Great Awakening in American. M’Clintock and Strong speaking of this wrote:
Revivals under Wesley and Whitefield, those of a later date in Sweden, America, and Ireland, have in like manner, been fruitful in ecstatic phenomena. [127] According to Microsoft Encarta Encyclopedia 99, under the heading of “Whitefield, George:” In 1736 Whitefield was ordained deacon in the Church of England, and two years later followed the Wesley brothers to Savannah, Georgia, as a missionary. Shortly thereafter, Whitefield returned to England and was ordained a priest. Because of his unconventional manner of preaching and conducting services, many Church of England pulpits were closed to him; he therefore began to preach in the open air and attracted vast crowds by his eloquence. In 1739 he returned to America and participated with the American Congregational clergyman Jonathan Edwards in inaugurating the revival movement that later became known as the Great Awakening.
1762-1828 AD, Oneness Tongue-Talking Convulsionist in France: Arnold speaking of them and their great revival in France wrote:
They had the Jesus Name baptism, tongues, the Holy Spirit, power, boldness, and ‘miracles upon miracles,’ which appeared ‘thaumaturgy,’ meaning effusion of miracles. The historian Gregoire wrote about the French government being so upset that Parliament, in 1762, forbid working of miracles on some French grounds.... It lasted until the date of 1828, where the records indicate the shaking Convulsionist revival began to wan. [128]
1774 AD, The Shakers Movement and Glossolalia: Ann Lee Stanley started this group. It was a celibate communal religious sect, which started in England and then moved to the United States:
Speaking in tongues was an important part of Shaker worship, with roots in the Quaker and Camisard traditions…. They were more formally styled the United Society of Believers in Christ’s Second Coming. Mother Ann Lee migrated from England to America in 1774, and in 1776 convened her few followers into a community near Watervliet, New York. The central emphasis of Shaker teaching was millennial. [129]
Nineteenth Century Glossolalia: Synan, in his book entitled The Holiness Pentecostal Movement in the United States, revealed that the 19th century saw many great revivals where God poured out His Spirit with the biblical evidence of speaking in tongues. Synan speaking of the Second Great Awakening that came to American wrote: In many cases tongues speaking went unreported because observers did not recognize it or its significance and did not distinguish it from other physical phenomena…. One historian said, ‘Throughout the nineteenth century speaking in unknown tongues occurred occasionally in the revivals and camp meetings that dotted the countryside. Perhaps the phenomenon was considered just another of the many evidences that one had been saved or sanctified…. These meetings were conducted by Methodists, Baptists, some Presbyterians, and later the Holiness movement. With such a strong emphasis on repentance and free demonstrative worship, it is not surprising that many people received the Holy Spirit and spoke in tongues. [130]
1800-1801 AD, The Glossolalia of the Kentucky, Cane Ridge, and Georgia Revivals: Kentucky Revival: Richard M’Nemar in his book entitled, The Kentucky Revival, speaking of these revivals wrote: In the United States, the first several years of the nineteenth century were years of revival. In the frontier areas, the Second Great Awakening was accompanied by unusual demonstrations of religious fervor in increasingly informal services of worship. Shouting, singing, and exhorting, interspersed with laughing, jerking… became characteristic of camp meetings. Some contemporary observers and chroniclers recognized a depth behind these superficial expressions, which later historical analyses often fail to convey. Such ‘supernatural and extraordinary gifts of the Spirit’ accompanied the revival in Kentucky that a restitution of the ‘apostolic faith’ was believed to have occurred.
Cane Ridge Revival (1801): Writing of the Cane Ridge meeting of 1801 a year later, Aeneas McCallister claimed that ‘the like wonders have not been seen, except the Kentucky Revival last summer, since the Apostle’s days. I suppose the exercises of our congregation this last winter, surpassed anything ever seen or heard of…. Stimulated by the revival spirit, people appropriated for their own experiences ‘the full and perfect accomplishment’ of Joel’s prophecy. [131] Synan speaking of the Cane Ridge revival wrote: Scenes similar to Cane-Ridge were seen in England... in Massachusetts... in New York City, Boston, and Richmond. [132] University of Georgia Revival: Synan speaking of this revival stated: A great revival swept the University of Georgia in 1800-1801, and the students ‘shouted and talked in unknown tongues. [133]
1809 AD, Oneness Pentecostal Elias Smith and Glossolalia: This man was a clergyman, as well as the author and editor of the first religious newspaper in the United States. This newspaper was called the Herald Of The Gospel. This man of God denounced the doctrine of the Trinity and rejected Calvin’s predestination teachings. Smith reported on various religious meetings that took place in New England. In June of 1809 AD, Smith reported in his newspaper that three hundred people lived in Portsmouth, NH. According to Weisser, Smith wrote in his newspaper:
It was not possible for me to describe this glorious scene. Those who communed, had named the name of Christ; had been baptized in His name; were blest with a comfortable evidence of being born again; were united in love; and each in a good degree were determined to press towards the mark. [134]
1810-1887 AD, The Revivals of Oneness Congregational Pastors: According to professor Levi Paine in his book entitled, A Critical History Of The Evolution Of Trinitarianism, many of the New England Congregational pastors were Sabellians in their godhead belief. He attacks and labels them as Antitrinitarians. He names ministers who were not only well known in their day but our day as well. Some of these men played a great part in the Great Awaking Revival of the nineteenth century. Men such as Dr. Nathaniel Emmons, Professor Moses Stuart, Dr. Henry Ward Beecher, Dr. Lyman Abbott, Dr. A. H. Bradford, Dr. Joseph Cook, and German professor Friedrich Schleiermacher. [135] 1831 AD, The Glossolalia of Edward Irving’s English Revival: Synan continued by saying: A startling feature of nineteenth century British revivalism... was the appearance of glossolalia, or speaking with other tongues at Edward Irving’s services in London England. He also declared: Irving saw many of his parishioners, including a Member of Parliament named Henry Drummond, display this evidence of receiving the Holy Ghost. [136]
Edwin Irving started as Presbyterian Minister in Scotland in the earlier part of the 19th century. But as he studied the scriptures, especially the Book of Acts, he was and the church of his day was missing out on the fullness of God’s blessings and power. Therefore he started teaching his congregation that the Book of Acts experience was an experience that all should received today. As a result, he was excommunicated from the Presbyterian Church. He moved to England and after a time started a Church in London’s Regent Square. On March 28th of 1830, a Miss Mary Campbell believed God’s Holy Word and therefore received the Holy Ghost and began to speak in tongues and also was divinely healed. Irving was a strong believer in Christ’ immanent return to the earth. Hamilton wrote: The notoriety which inevitably accompanied the rapid transformation and relocation of a fashionable London congregation as a ‘fanatical’ sect did not prevent the extension of Irving’s influence beyond the confines of Great Britain. In the United States and continental Europe, convinced Irvingites made contacts with small but interested Christian groups of various affiliations. [137] As usually the devil uses unenlightened and uninspired men to attack those who have anything to do with the Power of God. Satan always uses ministers, who do not have the Spirit, to teach about the Gifts of the Spirit and deceive others by telling them it has ceased or God did away with them. Therefore, Irving was greatly attacked for his stand on the Gifts of the Spirit. The well-known oneness Congregational preacher, Horace Bushnell came to Irving’s defense. Hamilton spoke of Bushnell’s defense of Irving this way:
Reports of speaking in tongues naturally resulted in some attempts at objective discussion of the gift among those who had no firsthand knowledge of it in main-line Protestantism…. Horace Bushnell’s ‘Natural and the Supernatural’ included a defense of the credibility of Edward Irving’s experiences. Against those who charged that the reported spiritual gifts were ‘mere hallucinations…. He reported, however, that that gift and the gift of interpretation had appeared at a gathering of New England Christians concerned with their need of sanctification. He also recounted several recent healings in the vicinity. [138] 1851, AD, The Revival in Cornwall England: Hamilton speaking of this revival wrote: At mid-century the waning of the revival moods in the ‘Atlantic community’ was suddenly quickened beyond expectations by a new series of spiritual awakenings, this time first in Cornwall, England (1851), then spreading through the United States, then to Wales, Ireland, and other parts of England beyond Cornwall…. Fervent prayer, spontaneous shouts of praise, exuberant singing, and joyful testimonies were evidences of transforming spiritual experiences. The Holy Spirit came ‘with wondrous power,’ one observer of the Irish awakening reported…. Healings often accompanied experiences of salvation. [139] 1851-1875 AD, The Revivals of Charles Grandison Finney: In the United States, this pre-Civil War revival was largely a lay movement. During the first half of the century, the phenomenal spread of Methodism had introduced into American revivalism a strong emphasis on an experience of sanctification. Wesley’s teaching on the availability of a ‘second’ definite ‘work of grace…. The quest for holiness was not confined to Arminian Methodist ranks. From his position at Oberlin College, Charles Grandison Finney (1792-1875), Presbyterian - turned - Congregationalist, with his colleague Asa Mahan, expounded a related version of perfectionist doctrine. [140]
1875 AD, The Glossolalia of the Revivals of Dwight L. Moody: Synan, quoting R. Boyd, D.D., an intimate friend of Moody, wrote:
Another instance of glossolalia in London occurred in 1875, when Dwight L. Moody preached in a service the Young Men’s Christian Association, leaving many of them there speaking with tongues’ and ‘prophesying. [141] Hamilton speaking of Moody’s revivals wrote:
Since early this century, an unprecedented Holy Ghost revival has been occurring such that today many millions of people world-wide speak in tongues…. The revivalist Dwight L. Moody had a remarkable Spirit baptism and often urged upon participants in his Northfield Conferences their need for a similar outpouring…. He frequently requested his associate and successor, Reuben A. Torrey, to preach his sermon on the baptism with the Holy Ghost. [142]
1889 AD, The Glossolalia of the Oslo, Norway Revival: Frank Ewart, a one God, Jesus’ Name preacher and historian, in his Book entitle The Phenomenon Of Pentecost, wrote about a great outpouring of the Holy Ghost that took place in this revival. He wrote: countless Norwegians were filled with the Holy Ghost and spoke in tongues. [143]
1900 AD, Oneness Pentecostal Charles Parham and Glossolalia: Oneness historian Fred Foster in his history entitled, Their Story: 20th Century Pentecostals, revealed that Parham taught baptism in Jesus’ Name and speaking in tongues. [144] Synan speaking about God pouring out His Spirit in the United States said:
America had also experienced an outbreak of the tongues phenomenon…. The person responsible for introducing this practice as a formally stated doctrine was the Reverend Charles Fox Parham of Kansas. Parham, a former Methodist minister, who ‘adopted an anti-denominational view,’ started Bethel Bible School in October of 1900. This school was located near Topeka, Kansas. He had 40 students, 12 of which were ministers. On Dec. 31, 1900, Parham and his students conducted a watch night service. Synan says: In this service, a student named Agnes N. Ozman requested Parham to lay his hands on her head and pray for her to be baptized with the Holy Ghost with the evidence of speaking in tongues. It was after midnight and the first day of the twentieth century when Miss Ozman began ‘speaking in the Chinese language’ while a ‘halo seemed to surround her head and face. Following this experience, Ozman was unable to speak in English for three days, and when she tried to communicate by writing, she invariably wrote in Chinese characters.... After Ozman experienced tongues, the rest of the students sought and received the same experience…. The students, Americans all, spoke in twenty-one known languages…. It was Parham who first singled out glossolalia as the only evidence of one’s having received the baptism with the Holy Ghost, and who taught that it should be a part of normal Christian worship rather than a curious by-product of religious enthusiasm. Parham opened another Bible school in Houston Texas. In a short time many of his student received the Holy Ghost. The Houston Chronicle reported that Houstonians were “witnessing ‘miracles’ as student ‘speak in all tongues known to man.’ Some claim that twenty Chinese dialects were spoken, while other were able to ‘command the classics of a Homer or talk the jargon of the lowest savage of the African jungle. [145] 1904 AD, The Welsh Revival: Synan declared:
Tongues were also prevalent in the Welsh revival…. The Yorkshire Post reported that at the height of the revival under [Evan] Roberts, young men and women who knew nothing of Old Welsh would in their ecstasy speak in that tongue.... The story of how the twenty-six year old Roberts had led the sensational revival [in Wales]... swept over the holiness movement with a compelling force. [146]
1906-1909 AD, Oneness Pentecostal William Seymour and the Great Three-Year Tongue Talking Revival of Azusa Street: The anointed black preacher William Seymour, who received the Holy Ghost at Parham’s Bible School, went to Los Angels to start a church for the Lord. He, like Parham, taught Jesus’ Name Baptism and speaking in tongues as the evidence of receiving the Holy Ghost. God gave him a great revival. Every night God poured out His Spirit on hungry hearts. Hollenger speaking of this revival wrote:
One of Parham’s pupils the Negro preacher W. J. Seymour, was invited to Los Angeles.... Seymour hired an old Methodist church at 312 Azusa Street.... [He] preached on Acts 2:4: ‘Anyone who does not speak in tongues is not baptized with the Holy Spirit....’ For three years without interruption prayer meetings took place here with speaking in tongues, singing in tongues and prophecy. [147]
Synan believed that the powerful effect of the Azusa Street Revival was due to the strong Biblical doctrinal preaching that: tongues were the initial sign of receiving the Holy Ghost. He says, It was precisely this settlement, that tongues were the only initial evidence of the reception of the Holy Spirit that gave Pentecostalism its greatest impetus…. Pentecostalism thus succeeded in ‘doing what the Holiness Movement could not do’ in that it offered the believer a ‘repeatable and unmistakable motor expression which, in effect, guaranteed his possession of the Spirit. In addition to solving the problem of the evidence of the baptism, the attaching of tongues to the Holy Ghost baptism had a strong scriptural base in the New Testament, a fact which easily convinced many holiness people, practically all of whom interpreted the Bible literally. [148] Synan described the Azusa Revival this way: As the Azusa revival continued, hundreds and later thousands of both the curious and the serious began to flock to the mission. Every day trains unloaded numbers of visitors who came from all over the continent. News accounts of the meeting spread over the nation in both the secular and the religious press.... A visitor to Azusa Street during the three years that the revival continued would have met scenes that beggared description. Men and women would shout, weep, dance, fall into trances, speak and sing in tongues, and interpret the messages into English. In true Quaker fashion, anyone [of the saints] who felt moved by the Spirit would preach or sing. [149]
Many Trinitarian ministers, who started Trinitarian organizations, received the Holy Spirit in this Oneness Pentecostal Azusa Street Revival! Synan speaking of the Azusa Street revival wrote:
Hundreds of preachers from around the continent traveled to Los Angeles to see for themselves what was taking place. Most of them were convinced of the genuineness of the teachings, and practices that they saw, receiving their own Pentecost with the evidence of speaking with other tongues before returning to their churches. Many who came were destined to found entire denominations of Pentecostal believers.
[G. B. Cashwell] during his first service in the mission, a young Negro man walked over to him and placed his hands on his head, praying for him to be ‘baptized with the Holy Ghost.’ This caused ‘chills to go down my spine,’ Cashwell later reported. At first deeply prejudiced against Negroes, he saw his prejudice fading as interest in speaking with other tongues began to overwhelm him. After a few services he ‘lost his pride’ and asked Seymour and several Negro boys to lay hands on his head in order for him to be ‘filled.’ In a short time he received the Pentecostal experience and began to speak with other tongues.
[Cashwell was] destined to become the ‘Apostle of Pentecost to the South.’ Cashwell went home to Dunn, North Carolina, where he rented an old, three-storied building. On December 31, 1906, the meeting began which was to result in the conversion of most of the holiness movement in the Southeast to the Pentecostal view.... Thousands of people jammed the old warehouse to see and hear firsthand about the ‘tongues movement.’ Practically the entire ministerium of the Pentecostal Holiness and the Fire-Baptized Holiness Churches attended, most of them going to the altar and receiving the Pentecostal experience that Cashwell preached. [150] 1908 AD, India Revival: Synan also declared:
Even in India an outbreak of tongues was reported in 1908 that had all the characteristics of the Azusa meeting. Under the direction of one Pandita Ramabai, the inmates of a girl’s orphanage spoke and prayed in English, Greek, Hebrew, and Sanskrit. [151]
1915 AD, Oneness Pentecostal Russian Revival of Andrew Urshan: In his autobiography entitled, The Life of Andrew Bar David Urshan, this man of God revealed that he received the revelation of Jesus’ name baptism in 1910, and from that time on began to baptize all of his converts that way. [152] In 1915 Urshan preached a great Pentecostal revival in Russia. According to Urshan, God had given some of his converts the revelation of Jesus’ name baptism before he even came to Russia. This revival marked the beginning of a great Jesus’ name Pentecostal movement, which is still alive in Russia today.
1917 AD, The Revival of the True Jesus Church of China: God in His mercy began to give open the hearts of hungry Chinese people to the truth of the New Birth. This miracle began with people simply reading the Bible and praying that God would reveal the truth to them. As a result God revealed to them:
Jesus Christ is God the Father in creation, the Son in salvation, and the Holy Spirit living in the believer in regeneration. God also reveal to them: Baptism by single immersion in the precious and holy name of the Lord Jesus Christ, as well as to the biblical doctrine of speaking in tongues as the initial evidence of being born of the Holy Spirit. In fact, when they received these great truths from God, they did not know at that time that anyone else in the world believed that way! In the same year, these Chinese Christians started a great movement in China, which they called the True Jesus Church. According to the World Christian Encyclopedia, this movement exists in Communist China and Taiwan even today. [153]
1962 AD, Catholic Charismatic Revival: At the Second Vatican Council (AD 1962-65), the two Catholic Popes who presided over it, promoted speaking in tongues as a something that should be sought after in their churches, according to Synan. This was the beginning of the Catholic charismatic movement. In 1974, over 30,000 Catholic Pentecostals gather at Notre Dame to celebrate the eight-year of their movement. [154] 1965 AD, Protestant Revival: According to the Encyclopaedia Britannica: In modern times glossolalia has been found chiefly among Holiness and Pentecostal groups.... In the 1960s by an upsurge of the phenomenon among some members of the more established churches, such as Episcopal, Presbyterian, and Lutheran. [155]
1979-2004 AD, Oneness Pentecostal Revival Movement Grew To One Hundred Organizations: A great one God, Jesus’ name revival began in America in the year of 1913 in which many ministers and saints received the above revelations. From that time to now, the one God, Jesus’ name movement in the United States has been growing by leaps. According to Arnold in:
1979, the World of Apostolic Christian Fellowship, found over fifty-three Oneness Christian organizations on earth.... The United Pentecostal Church is no longer the largest, Dr. Wong stated in 1965 that Taiwan had 120 assemblies alone, and as of 1979, the True Jesus Church of China numbers around eight million. [156]
It has now been reported that there are 100 different one God, Jesus’ Name, Apostolic Pentecostal organizations in the world today. The Encyclopaedia Britannica stated that speaking in tongues Recurred in Christian revivals in every age. [157] Yes, friend, the sweet, precious gift of the Holy Ghost is for you. Millions of hungry, honest believers have received it. God in his great love for you, wants you to receive it today, if you are willing to believe and obey the truth; for the God said: “To day if you will hear His voice, harden not your hearts” (Hebrews 3:7-8). God also said, for “Now is the accepted time, now is the day of salvation” (2 Corinthians 6:2). The author believes that the preceding references are more than enough evidence to prove that God’s Apostolic Jesus Name, Tongue Talking Pentecostal Church was not only the original Church that was started by the apostles on the Day of Pentecostal, but also that it never cease to exist in any century. Surely the gates of hell, never has and never will prevail against it!
Books Written by the Author and Given Away on His Website: A Biblical, Medical, and Psychological Account of the Sufferings of the Lord Jesus Christ The Heresy of the Nicolaitans Biblical Creationism vs Pantheistic Theories of Evolution (Nature Worship) A Prophetic History of God’s Apostolic Pentecostal Church (The Seven Prophetic Periods of the Church Age) The Mysteries of Prophecy Revealed What Do You Mean I Must Be Born Again?
Preacher, What Must I Do to Inherit Eternal Life? A Historical Record of Speaking in Tongues The Mysteries of the Godhead Revealed A History of Oneness Throughout the Centuries (Baptism in Jesus’ Name, the Godhead in Christ) What Happens to Man’s Spirit, Soul and Body Immediately after Death?
What Is Lost Man’s Eternal Destiny? (Immediate Annihilation, Eternal Torment, Torment for a Time and Then Universal Salvation, or Torment for a Time and Then Annihilation) The Mysteries of the Spirit and Soul of Man Revealed (What Are They? Does Each Nature of Man Have Mind, Will, and Emotions?) Holiness: God’s Beauty College What Is God’s Rest for the Believer: the Sabbath Day or God’s Sabbath Spirit The Infallibility of the Bible and How to Study It A Calendar of Biblical and Historical Dates and Events Beginning with the Creation of Adam The Heresies of the Pharisaical Jewish Ebionites William Marion Branham: His Life, Teachings, and Demonic Spirit-Guide Nutrition and Nutritional Charts Law vs Grace or Works vs Faith Water Baptism: the Essentiality, the Mode, and the Formula Glossolalia: Ten Steps of Faith to Receiving the Baptism of the Holy Ghost Glossolalia and the New Birth Benefits of Salvation and the False Doctrines that Hinder It Eternal Life vs Eternal Death Christ’s Loving Servant,
Harry A. Peyton 148 Little Creek Hills Rd.
Alto, NM 88312 Telephone # 575-336-2800 Internet Address: DoctrinesOfChrist@hotmail.com Website: www.DoctrinesOfChrist.com