Original Pentecostal Assemblies of the World.

THE HISTORY OF THE PENTECOSTAL ASSEMBLIES OF THE WORLD

Books by Dr. Bernie L. Wade Does God Have a Name?

Baptism According to Matthew 28:19 The Next Wave – Restoration of the Charismata I Was the Ugly Duckling Charismata – A History of Apostolic Reformation The Israel of God The Biblical Marriage Manual How to Be a Christian Without Going to Church IS CHRISTMASs CHRISTIAN? The Israel of God - A Destiny Enjoyed History of the Apostolic Faith Church of God History of the Pentecostal Assemblies of the World History of the Pentecostal Assemblies of Jesus Christ

Books by Other Authors

I AM – By Dr. John Roberts CHURCH GOVERNMENT – By Dr. Barney Phillips The Church – Dr. Robert Straube Foundational Discipling Principles – Dr. Robert Straube

Foundational Discipling Principles Dr. Robert Straube Ephesians 4:11-14 "And He Himself gave some [to be] apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ"

Foundational Discipling Principles is now on sale on Amazon.com: www.amazon.com/Foundational-Discipling-Principles-RobertStraube/dp/1615799354/ref=sr_1_1?ie=UTF8&s=books&qid=1273604574&sr=1-1

“Doctrine is truth lifted from Scripture and dedicated to purpose.�

"If Paganism was conquered by Christianity, it is equally true that Christianity was corrupted by Paganism. The pure Deism of the first Christians . . . was changed, by the Church of Rome, into the incomprehensible dogma of the trinity. Many of the pagan tenets, invented by the Egyptians and idealized by Plato, were retained as being worthy of belief. Christendom has done away with Christianity without being quite aware of it" Soren Kierkegaard Time magazine, Dec. 16, 1946, p. 64

INTRODUCTION

The Apostolic Faith movement could trace its beginning to many sources. In antiquity it certainly would be the Day of Pentecost as recorded in the Acts of the Apostles and from which the modern Pentecostal Movement receives its name.

However, the spark that began this movement would have to be credited to a prayer meeting in Topeka Kansas January 1st 1901, where modern believers were first received the Holy Spirit with the initial evidence of speaking in other tongues just like those early followers in Acts Chapter 2.

This author recognizes that similar events were taking place throughout history in general and throughout Elder William Seymour America in particular in the late 1880‘s. It is well documented that Holiness and Methodist camp meetings and special events throughout the 1800‘s, especially in America were populated by many who were baptized in the Spirit and were often found riding home from these meeting in farm wagons speaking in other languages as the Spirit gave them utterance.

Thus, to designate a particular place or event as the beginning is not an attempt to minimize the contribution of these other believers to the restoration of the language of the Kingdom. You might pause, at the notion of the ―Language of the Kingdom‖1 being restored. However, every kingdom has a language –even Heaven.

While the spark certainly came from Pastor Charles Fox Parham and the Topeka Kansas outpouring, the Pentecostal Movement (as it has been titled) which sprang from the Apostolic Faith movement began at the Azusa Street Revival in Los Angeles, California2. Over more than three years tens of thousands from all walks of like travelled there to experience their own personal Pentecost.3 Yet, the Azusa Street Revival only represented about 10 percent of the overall movement. Most of those who came to Azusa Street were lay leaders and ministers in various holiness denominations like Wesleyan, Pilgrim Holiness, Methodist, COGIC and others4. These added their Pentecostal experience to their denominational teachings and after being promptly rejected by all the established denominations birthed a plethora of streams all calling themselves Pentecostal and tracing their roots to Azusa Street. The leaders of this new 1

Dr. Garnet Budge taught this concept of the Restoration of the language of Heaven. Personal Interview 2010. Louisville, Kentucky, USA 2 Ted Olsen, "American Pentecost," Christian History, Issue 58, 1998 3 Synan, The Holiness-Pentecostal Tradition, pp. 105, 130 4 Synan, The Holiness-Pentecostal Tradition, pp. 105, 130

movement were opposed to the idea of starting a new religion, organization or denomination. So, there was no formally organized effort at this beginning. So, through those early years these converts to the Pentecostal experience operated in a loose knit ministerial fellowship that they referred to as the ―Association‖.

The principle figure of the Azusa Street Revival was William Seymour. He became the central figure because he was the pastor of the church that came out of this movement.

Seymour was invited to Los Angeles to preach in a church connected to the Pentecostal Nazarene movement (later the Nazarenes dropped the word Pentecostal because of Azusa Street and became just Church of the Nazarene). Dr. Phineas F. Bresee was the overseer of this church which was pastored by Julia Hutchins.5 Seymour had never met Bresee and it is hard to know who was more surprised Seymour or Dr. Bresee (a pious man who like many of his day regarded the Negro as less than equal) who instructed Pastor Hutchins to dismiss him from the church. Later, they would tell the story that Seymour was dismissed because he was teaching that the Holy Ghost came with the evidence of speaking in other tongues.6 This may have been true but since this is a bible doctrine (see Acts Chapter 2) a fellow ministers would hardly have had a meeting cancelled because of a sermon. However, Dr. Bresee did not consider black men his ‗fellow ministers‘. Seymour himself came from a holiness background having attended God’s Bible School in Cincinnati Ohio.7 In December 1906, Dr. Bresee wrote this, “Some months ago, among some of the colored people in this city, reinforced after a little with some whites, there began something which was called the "gift of tongues:" The meetings were held in a large rented building on Azusa street.”8 Dr. Bresee went on to claim that the movement was insignificant9 and “It would be doing the few poor people who have been deluded by this thing no wrong to say that among clear-headed, faithful, reliable Christian people of this city the thing has no standing. We have been surprised at reputable papers giving credence to the almost unthinkablyextravagant utterances in reference to such a matter before attempting to know whether there was anything to it or not.”10 The comments from Dr. Bresee have a tone of contempt and elitism. Dr. Bresee is revered as the founder of the denomination that became the Church of the Nazarene. 11 His contribution to the network that today is the Church of the Nazarene denomination is certainly undeniable. Likewise his opposition to those who embraced the Pentecostal 5

http://www.revempete.us/research/holiness/azusa.html Azusa Street Mission. David W. Cloud. Pg. 1.

7 Azusa Street Mission. David W. Cloud. Pg. 1.

8 Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24 9 Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24 10 Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24 11 Phineas F. Bresee. December 2008. http://en.wikipedia.org/wiki/Phineas_F._Bresee 6

Movement is equally undeniable. So, while Dr. Bresee is revered in the Church of the Nazarene, he is much less than appreciated by Pentecostals.

The first Pentecostal denominations were located in the American South where Pentecostalism initially gained a mass grassroots following. Most of these denominations had been formed before 1900. They were made up of churches that added the Pentecostal experience as a third blessing — an addition to salvation and entire sanctification. These included: the Church of God in Christ (Memphis, Tennessee), the Pentecostal Holiness Church (North Carolina), The Church of God (Cleveland, Tennessee), the United Holy Church (North Carolina), and the Pentecostal Free Will Baptist Church (North Carolina).12 The most striking and unusual feature of the Azusa Street meetings was the racial harmony that prevailed under the leadership of Seymour. This led Frank Bartleman (who was primarily an observer of the Azusa Street Revival to say, ―The color line was washed away in the Blood.‖ Many people were amazed. In the most racist period of American history, thousands of whites came to Azusa Street and submitted to church leadership that in the beginning was essentially African-American. Although whites soon became the majority, Seymour continued as pastor and exercised pastoral and spiritual authority over the meetings. As African-American hands were laid on the heads of white seekers, they were baptized in the Holy Spirit. They also looked to Seymour as their teacher and spiritual father.13 Although the Movement began among whites in Topeka under Parham, many historians now believe the Movement became a worldwide phenomenon with the AfricanAmericans at Azusa Street. African-American worship styles spread worldwide from Azusa Street. The unscripted, Spirit-led services became the pattern for early Pentecostals. Other Azusa Street practices such as giving messages in tongues with interpretations became standard in Pentecostal services around the world. Another Azusa Street practice singing in the Spirit (also known as the heavenly choir) spread around the world. Prayer for the sick, although widely practiced before 1900 among Holiness evangelists, became as important as tongues in most Pentecostal services.

There is one thing that remains consistent in the annals of Pentecostal history; history revision. The history of the Pentecostal church is told by the particular group from their slant and then retold by their followers. It is like the five men in a dark room each with his hand on a different part of an elephant and giving a description. All of them have perspective but none of them are able to see the whole. Generally ignored or explained

12 13

http://enrichmentjournal.ag.org/200602/200602_142_Legacies.cfm http://enrichmentjournal.ag.org/200602/200602_142_Legacies.cfm

away in the plethora of Pentecostal organizations, denominations and groups is the one of the oldest Pentecostal bodies in the world.

It is often represented that an emphasis on Jesus name began in 1913 or there about.

In the history of the New Testament Church there has ALWAYS been an emphasis on Jesus name. When the Apostles are confronted in the New Testament the demand is always, ―By what authority or in who‘s name are you doing these things?‖ The answer always was, ―JESUS CHRIST‖.

The renowned Church Hymn written ALL HAIL THE POWER OF JESUS NAME is not the product of some 1900‘s euphoria but rather is a hymn of the church written in the 1700‘‘s by an Anglican priest who worked in the Methodist revivals of John and Charles Wesley. So, those who expect the focus on the power of the name of Jesus to be something new just have not been paying attention. They apparently missed the Sunday school lessons where Jesus walked on water, healed the lepers, raised the dead, turned water into wine, commanded the winds and seas to obey him and resurrected from the grave!

When the pretenders came to cast out the demons invoking the God that Paul served, the Demons knew of Jesus and knew of Paul but did not recognize the authority of these pretenders. Thus, they were attacked by the demons they sought to exorcise.

Recognizing the inherit power of the name of Jesus, the early Pentecostals of the 20th Century, filled with the Holy Spirit began to invoke the power of the name of Jesus, just like the Apostles and with amazing results. ALL HAIL THE POWER OF JESUS NAME!

The Original PENTECOSTAL ASSEMBLIES OF THE WORLD (1906)

By: Dr. Bernie L. Wade

"If Paganism was conquered by Christianity, it is equally true that Christianity was corrupted

by Paganism. The pure Deism of the first Christians . . . was changed, by the Church of Rome, into the incomprehensible dogma of the trinity. Many of the pagan tenets, invented by the Egyptians and idealized by Plato, were retained as being worthy of belief.

Christendom has done away with Christianity without being quite aware of it"

Soren Kierkegaard Time magazine, Dec. 16, 1946, p. 64

Apostolic Faith Movement

General Association of Aposotlic Assemblies (G.A.A.A) 1915-1918

Azusa Street 1906

Pentecostal Assemblies of the World (P.A. of W.) 1906-1931

COOLJC Apostolic Faith 1919

Emmanuel Church in Jesus Christ - 1925

Pentecostal Ministerial Alliance - 1925

Apostolic Churches of Jesus Christ - 1925

PAW, AC of JC merge to become the Pentecostal Assemblies of Jesus Christ - 1931-1945

Refuge Church of Christ 1920

Reorganzied PAW -1938 Reorganized Pentecostal Assemblies of Jesus Christ - 1947 United Pentecostal Church (U.P.C.I.) - 1945 International Circle of Faith (ICOF) - 1932

The Apostolic Reformation of Charles Parham was an effort to return the Church to the tenets taught by the original Apostles of Jesus Christ. There is one thing that remains consistent in the annals of Church history; history revision. The history of the Apostolic Faith movement is told by the particular group from their slant and then retold by their followers. It is like the five men in a dark room each with his hand on a different part of an elephant and giving a description. All of them have perspective but none of them are able to see the whole. Generally ignored or explained away in the plethora of Pentecostal organizations, denominations and groups is the one of the oldest Pentecostal bodies in the world. It is often represented that an emphasis on Jesus name began in 1913 yet the truth is that is started much earlier. In the history of the New Testament Church there has ALWAYS been an emphasis on Jesus name. When the Apostles are confronted in the New Testament the demand is always, ―By what authority or in who‘s name are you doing these things?‖ The answer always was, ―JESUS CHRIST‖.

The renowned Church Hymn written ALL HAIL THE POWER OF JESUS NAME is not the product of some 1900‘s euphoria but rather is a hymn of the church written in the 1700‘‘s by an Anglican priest who worked in the Methodist revivals of John and Charles Wesley. So, those who expect the focus on the power of the name of Jesus to be something new just have not been paying attention. They apparently missed the Sunday school lessons where Jesus walked on water, healed the lepers, raised the dead, turned water into wine, commanded the winds and seas to obey him and resurrected from the grave!

When the pretenders came to cast out the demons invoking the God that Paul served, the Demons knew of Jesus and knew of Paul but did not recognize the authority of these pretenders. Thus, they were attacked by the demons they sought to exorcise.

Recognizing the inherit power of the name of Jesus, the early Pentecostals of the 20th Century, filled with the Holy Spirit began to invoke the power of the name of Jesus, just like the Apostles and with amazing results. ALL HAIL THE POWER OF JESUS NAME!

"The original Pentecostal Assemblies of the World was started in 1906 in Los Angeles, California" was the position asserted by Bishop Ross Paddock, the former Presiding Bishop of the reorganized (1932-Present) Pentecostal Assemblies of the World. Bishop Paddock declared that after one year of being organized, the Pentecostal Assemblies of the World had its first annual business meeting (1907). This could explain the discrepancy in the start dates with some saying they began in 1906 and other saying 1907, the answer being between start date and the first official meeting. According to the Ministerial Record, Codified Rules and Minutes of the Pentecostal Assemblies of the World, Incorporated (1952), ―the first ministerial meeting of different Pentecostal Assemblies met in general assembly for the transaction of business at Los Angeles, California, October 27, 1907.14 In deference to the honorable Bishop Paddock and others we will use his date of 1906 for the beginning. ―It was in this context of varying ideas, personal differences, doctrinal and other conflicting elements that not only was the need of organization seen, but the Pentecostal Assemblies of the World in its original state (1906) came into existence.‖ In reference to this body, According to Dr. David Bundy, a Pentecostal historian at the Christian Theological Seminary said that as early as 1907, a white Baptist minister in Los Angeles was preaching water baptism in the Name of Jesus. There are many references to this preacher but historians general do not name him. This preacher would have been Dr. Joseph W. Sykes of Los Angeles. In the summer months of 1908 Dr. Sykes teamed up with an African American preacher, Elder H.A. Garrison, and an African American woman, Mrs. Mary Taylor, to hold meetings at 2815 West Tenth Street.15 One of the ongoing problems for the PAW has been record keeping. It seems that in the early years the focus was much more on spiritual things that on business meetings. Over all this is a good thing, however it does make it difficult to follow the vision if there are few and unorganized records.16 It has been widely circulated that the Pentecostal Assemblies of the Word (PAW) began in 190617 in Los Angeles California as a group of ‗Pentecostal assemblies‘. While others were claiming to be the first, the 14

PAW Manual. Organization. 1952. Pg. 5.

Apostolic Archives. Dr. Gary W. Garrett. Apostolic Faith Movement. Dr. Joseph W. Sykes.

16 Tyson. The Pentecostal Assemblies. Pg. 189 17 http://312azusastreet.org/founders/they_had_a_dream.htm 15

original and so forth it was the Parham‘s Apostolic Faith movement first and then these Pentecostal Assemblies that can claim the mantle of that Apostolic Reformation. Some would come later seeking this designation. The P. A. of J. C. was not incorporated but looked initially to Bishop William Seymour for leadership. It is uncertain how often the original leadership met for business sessions but two weeks after the initial meeting, on November 11, 1907 the same leaders once again met.18 Brother Pemberton served as chairman pro tem and Brother Clark as secretary pro tem.‖19 During this second meeting it appears they were continuing business that had been conducted in the first session that had been tabled. For this meeting there was general discussion about establishing an official organizational newsletter. A Brother Irwin was considered for this project and then the motion was dropped and the meeting adjourned.20 It is evident that the PAW in these early years was not being run by professional clergy but was the vision of humble ministers to bring unity to the growing body of believers. This group gendered from the Apostolic Faith movement in Portland which was under Seymour‘s tutelage as the Apostolic Faith Mission in Portland began as a Mission of the Apostolic Faith Gospel Church in Los Angeles. In 1908, this group did something seldom heard of; they had a woman as chairman. ―Sister Hopkins served as chairman pro tem and J. J. Frazee as Secretary pro tem.

Brother Clark who had previously served as secretary had Elder G. B. and Mrs. Rowe gone to the foreign mission field.‖21 James Tyson shows 1905 Brother Clark‘s mission field to be India. Only seven lines of minutes are preserved from this 1908 meeting.22 According to Bishop Robert Clarence Lawson the Chairman of the PAW in 1912 was J. J. Frazee and the Secretary was John Mautz and the headquarters was relocated from Los Angeles to Portland.23 Frazee served in this role till the 1918 merger with the General Association of Apostolic Assemblies (1915-1918). The 1912 meeting was held on March 25th in Los Angeles as had been all of the previous meetings. While moving the headquarters to Portland, during the years 1913-1918 they held their annual meeting at Apostolic Faith Assembly (later Christ Temple Apostolic Faith Assembly) in Indianapolis, Indiana where G. T. Haywood pastored. 24

18

Ibid. Tyson.

Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 1 20 Tyson. Pentecostal Assemblies. Pg. 189.

21 Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 1 22 Tyson. Pentecostal Assemblies. Pg. 189.

23 http://www.cooljc.org/LinkClick.aspx?fileticket=X0OkycfpTjc%3D&tabid=38&language=en-US 24 Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 1 19

Seymour had sent Glenn Cook around the country establishing and encouraging Apostolic Faith missions with tremendous success and Cook served as Overseer to these Mission. The late Bishop Morris E. Golder wrote: "The original organization bearing the name of the Pentecostal Assemblies of the World came into existence in the year of 1906 in the city of Los Angeles, State of California."25 The late Bishop Garfield Thomas (G. T.) Haywood (1880-1931) concurs with this fact, writing in the Voice in The Wilderness in 1921." It (The Pentecostal Assemblies of the World) was started in 1906 in Los Angeles, California."26 Haywood received ministerial license with the Pentecostal Assemblies of the World in 1911.27

nd

PAW’s 2 Hqtrs. Office Indianapolis Indiana

T. C. Davis

On January 29, 1917 the general assembly met in Portland, Oregon. J. J. Frazee was still the general chairman and it was he who called the meeting to order. ―Elsworth Davidson was elected secretary pro tem. The minutes of this conference state that the object of this meeting was the perpetuating of the Pentecostal and missionary spirit.‖28 Among the notables in attendance was George R. Farrow, the author of the song, ―It is All in Him.‖ The major planned activity that year was to promote the next year‘s meeting to take place January 17 -27, 1918. G. T. Haywood used his Voice in the Wilderness publication to help this happen. However, events were in motion that would change the format and the destiny of the PAW.

The PAW as it originally existed and continued till 1931. As was the case in those days, there was little competition between ministers, there was a general spirit of cooperation.

The relationship between Seymour and the PAW is unclear, but Glenn Cook and the Apostolic Faith missions under his direction looked to this group as their covering. It is speculated that this group emerged under the direction of Seymour after his split with Charles Parham and in conjunction with the Apostolic Faith efforts in Portland. Portland was a seedbed of Apostolic Faith activity in those early years of the 1900‘s. The most well known Apostolic Faith minister there was Apostle Crawford who ministered there in many camp meetings and services from 1906 – 1908 before finally leaving her position in the Apostolic Faith Gospel Mission, home of the Azusa Street Revival and moving to Portland from Los Angeles. All of the initial leaders of the Apostolic Faith Mission in 25

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977.

Ibid. Golder 27 The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977.

28 Ibid 26

Portland were from the Los Angeles Church. It is evident that the leadership of the PAW which started in LA also moved to Portland. The P. A. of W. became the ambassadors of the Apostolic Reformation. The spirit of striving to return the Church to the original Apostolic message is their legacy.

PAW CHAIRMAN Brother Pemberton (1907) – Chairperson Sister Hopkins (1908) - Chairperson J. J. Frazee (1912 – 1918 – Chairperson  1918 - General Superintendent E.W.Doak (1918-1924) – General Superintendent William Mulford (1924) – Chairman (served only 1 day) G. T. Haywood (1925) – General Superintendent  (1925-1931) - Bishop

One of the Apostolic Faith Missions under Glenn Cook was ―Christ Temple Apostolic ‗Faith Assembly‘, Indianapolis, Indiana. This Mission had its humble beginnings in 1908 at the "Old Tin Shop" located on West Michigan Street, just west of Blake Street in Indianapolis, Indiana.‖ According to the Church history, ―This is where our founding pastor Garfield T. Haywood first received the Holy Ghost. Services were held every night, and Bible reading every afternoon. Many would come in the afternoon, bring their lunches and remain until after evening services. About the same time that J. J. Frazee was organizing his Association of Pentecostal assemblies Garfield Thomas Haywood was being introduced to the Holy Spirit.29 ―In 1907 Garfield was invited to visit a little Apostolic Faith mission by his long time friend and fellow "Knights of Pythias" lodge member, Oddous Barbour. The mission was pastored by a black minister named Henry Prentiss. Oddous Barbour's wife was attending the Apostolic mission known as the "Tin Shop" located on West Michigan, Street. Elder Prentiss had come from the Azusa Street revival where he had received the baptism of the Holy Ghost. At first Garfield was not impressed with the Holy Ghost and speaking in tongues, and thought that Oddous was joking with him. Eventually Garfield consented to visit the church, and on a cold snowy night he made the trip by himself to the mission. At the invitation, he found himself walking down the aisle under conviction. He raised his arms to repent of his sins when the power of the Holy Ghost hit him like a bolt of lightning. He fell prostrate to the ground speaking in tongues.‖ 30 According to Bishop Tyson, ―Bishop Haywood received the baptism of the Holy Ghost on a snowy evening in February 1908. The makeshift church was a converted tin shop and was led by Elder Henry Prentice, who had received the baptism of the Holy Ghost at Azusa Street Mission in Los Angeles. In this humble setting, G.T. Haywood and his wife, Ida, were gloriously filled with the Spirit and began the spiritual training that would burgeon into a lifetime of devoted Pentecostal ministry.

29 30

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977.

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977.

―Shortly after his conversion, Garfield was called into the ministry. In 1908, Brother Prentiss resigned the church and returned to the East. Brother Haywood was left in charge of the mission with a membership of only 13. At this time the church was still meeting in the "Tin Shop". As his revelation knowledge began to expand, people began to take notice, and the church began to show signs of physical growth. By 1912, the church had grown to several hundred as they moved into their new location on 11th and Senate Avenue.‖31 The mission's overseer Bro. Glenn A. Cook was one of the persons involved in the Los Angeles revival that began at an Azusa Street Mission in Los Angeles, California in 1906 that ushered in the Pentecostal movement throughout the country.‖32 Glenn Cook was the business manager for Azusa Street.33 ―In 1911, the congregation moved to a vacant saloon at Twelfth and Missouri Streets. In 1912, the first church convention was held at the Penial Mission building located at Eleventh Street and Senate Avenue. The congregation continued to hold subsequent services at this location. Also in 1912, the Christ Temple Sunday School was formally organized.‖34 Mrs. Ida Haywood Undoubtedly, nearly every Apostolic knows the name of Bishop Garfield Thomas Haywood. Bishop Haywood‘s early alignment with the Oneness camp during the difficult years when the ―New Issue‖ was dividing the Pentecostal Movement along doctrinal lines is a well-known chapter in our unique history. He was a revered Bible teacher, apologist, and hymn writer. The church that Bishop Haywood pastored until his death in April 1931, Christ Temple Apostolic Faith Church in Indianapolis, Indiana, was a center of Apostolic revival and was seminal in the establishment of other Apostolic Faith churches and ministries throughout Indiana and the entire Midwest.

Sister Haywood was reluctant to accept her husband‘s calling into the ministry; but after he was injured in an accident at the foundry where he worked, she acquiesced. In February 1909, only a year after their conversion, the pair began meetings in an empty storeroom at 12th and Lafayette Streets in downtown Indianapolis. A few months later, services were moved to a tent at West 13th and the Canal. Consistently bad weather made the location less than optimal, and a small frame building at 12th and Missouri 31

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977.

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977.

33 The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977.

34 Ibid. Golder 32

Streets was secured. Elder Haywood felt led to hold a convention for area Pentecostals, but there was certainly not enough room in their present building. The Peniel Mission at 11th and Senate was rented for the occasion. Many were filled with the Holy Ghost in these meetings, and the church continued to rent the space, which was finally purchased by the growing congregation in 1919.35 In the early days of Pentecostalism, churches were not generally named but the church was known as an Apostolic Faith mission. Pentecostals were determined not to lapse into the formalism of the denominations from which they had emerged,

Bishop G. T. Haywood circa 1915

In early spring 1916, Bro. Glenn Cook, an elder from the Azusa Street Mission who had accepted the revelation of the mighty God in Christ and baptism in the Name of Jesus arrived in Indiana and was received by Bishop Haywood and his congregation at 11th and Senate. On 6 March 1916, Bishop Haywood and 465 members of his church were baptized in Jesus‘ Name in Eagle Creek. J. Roswell Flower, the General Secretary of the Assemblies of God and a prolific opponent of the Oneness movement, sent a telegram to Haywood warning him of Bro. Cook‘s ―error.‖ The message arrived too late, and Bishop Haywood, fully convinced of the veracity of Cook‘s message, became one of the most avid and effective proponents and propagators of Oneness theology.

In 1910, Haywood‘s church had begun publishing The Voice in the Wilderness. After 1916, this became one of the most influential Jesus name circulars, and was the official organ of the Pentecostal Assemblies of the World (PAW) till 1931. PAW officials claim that the organization converted to an Episcopal polity in 1925.

However, there seems to be no historical evidence of such a radical change. The PAW did reorganize as a board of five senior leaders some were referred to as Bishops, but they did not adopt attire or a system like the Roman Church. The C.O.G.I.C. was organized with five original bishops and perhaps was the model Second issue of Voice in the Wilderness – G. T. Haywood’s magazine – July 1910 for the PAW change. However, the 1925 PAW group was referred to as the Executive Board.

Judith Deborah Ellis recalled her great-grandfather this way,

35

Dugas 12-13; Tyson 16-17

“Bishop Garfield Thomas Haywood (1880-1931), my paternal great-grandfather, was a great man. Not only was he a pastor of the largest church in Indianapolis, Indiana of 1500 members, half of which were "white brethren" in the state where the KKK was founded, he was also a respected architect, composer, author, painter, and businessman of a large printing press that he and his brother, Orville, ran. He is honored still in Indianapolis where a large section of Fall Creek Boulevard has been re-named Garfield Thomas Haywood Boulevard. There are signs of his likeness gracing the boulevard for miles.

Bishop Haywood traveled the world extensively and when he could not make it, his writings did. I remember traveling abroad once and just happened to meet an elderly lady with whom I struck up a conversation. I began to tell her that I was there doing missionary work and she thought that was the greatest thing. Come to find out her parents knew my great-grandparents, as they had come to that country many years ago and built a church and community center in the midst of abject poverty.

This kind lady told me many stories that her parents shared with her. She spoke of my greatgrandfather's willingness to bring people together and of his great compassion and love for others. She told me of his ability to talk with government officials and businessmen in her country as well as the kids in the community in which he was building. She told me of his brilliance and humility. She told me of his songs that they still sing that Christian artists still record today. She told me of his fairness and determination not to see the bad in people but to choose to honor the good in them. I honor my greatgrandfather today in the light of his great work, and for believing in the goodness of people even when he himself faced incredible odds.�36

36

The Being Brand. January 12, 2009. Being Bishop Garfield Thomas Haywood. Judith Deborah Ellis.

By 1914 Bishop Haywood pastored the largest Apostolic Faith Church in the United States. Over the years a number of groups have claimed Haywood as being part of their organization. Yet, it is apparent that he was a member of the PAW from 1911 till his death 20 years later in 1931. It is evident that he was a great man of God who loved people, loved truth and spent his life working on the unity and harmony of the body of Christ. At this time he served as a field superintendent of the PAW. He was one of four black men who served in that role with the PAW at that time. The other three were A. R. Schooler, (Cleveland, Ohio), F.I. Douglas (Louisville, Kentucky), and R. C. Lawson (Columbus, Ohio).

In 1914, G.T. Haywood attended the Hot Springs, AK, constitutional meeting of the Assemblies of God but was not invited to join in the leadership.

Much speculation about this arises and the AG historians attempts to claim Haywood as a member, but there is no record of his membership and certainly no record of the Apostolic Leader being included in the ‗all white‘ leadership of the AG.

Bishop G. T. Haywood at the Christ Temple ground breaking ceremony circa 1919

According to Dr. Deborah Sims LeBlanc, ―William and Maggie Bowdan, the parents of former Assistant Presiding Bishop of the PAW, Frank Bowdan, were baptized in the name of Jesus after the Azusa Street Mission Revival (1906-1909). This would have been at the meeting organized by Sykes in conjunction with some black ministers. This activity is associated with the 1906 PAW group. David Bundy also writes, ―As an outgrowth of the Azusa Street movement, a fellowship of ‗Pentecostal assemblies‘ met in October 1907 in Los Angeles, and followed-up with similar meetings in subsequent years in Portland, Indianapolis and other locations. The members were those who identified with the Apostolic Faith doctrine as espoused by Charles F. Parham.

According to Apostolic Faith historian, Bishop Morris Golder, who served as a PAW Bishop and Pastor of Christ Temple (Bishop G. T. Haywood‘s Church in Indianapolis) J.J. Frazee (the PA of W's first General Superintendent) and G.T. Haywood participated in these meetings. It seems the official title of Pentecostal Assemblies of the World (PAW) would come a little later. The PAW held only to the original tenets of the Apostolic Faith movement as taught by Parham and confirmed by Bishop William Seymour at Apostolic Faith Gospel Mission (Azusa Street).

Events in the years of 1912-1916 would put their PAW on a course toward a future merger with other like minded men and women of God. In the spring of 1914, Frank Ewart became leading edge news because of a difference in baptismal formula with some Pentecostals. ―Ewart was born in Australia in 1876 and worked as a Baptist bush missionary until he immigrated to Weyburn, Saskatchewan, Canada in 1903 where he pastored a Baptist church and married Violet May. With declining health Ewart was furloughed in 1908 during which he attended a Pentecostal camp meeting in Portland, Oregon where he converted to Pentecostalism which resulted in his dismissal from the Baptist church he was pastoring. In 1911 Ewart moved to Los Angeles and became assistant pastor and later pastor of William Durham‘s Seventh Street Mission after Durham's death.‖37 These events put Pastor Ewart in the purview of Pentecostals around the world due to his association with Durham and the Apostolic Faith movement in general and the Azusa Street Revival in particular where most of the members of the Seventh Street Mission had become part of the Apostolic Faith movement.

While these events were unfolding; in 1915, J. J. Frazee‘s visited Indianapolis and for a Pentecostal Association (P.A.W) meeting at the Christ Temple Assembly of the Apostolic Faith, where Bishop G. T. Haywood was the pastor. Bishop Haywood became the organization's General Secretary with J. J. Frazee as Chairman, at that meeting.

Bishop Haywood was the most dominant figure in the Apostolic Reformation by this time. Had he not been held back by the racist tendencies of the day he would have no doubt led a great multicultural movement. During the 1915 meeting, the organization's headquarters were established confirmed in Portland, Oregon. This would remain the case till 1918. There were no doubt meetings and conference held for this fledgling group but most of the details have been lost.

37

Shaw, Matthew. "Frank J. Ewart, Pentecostal Pioneer". The Old Landmark.

Around the country, what the AG would later call the ―New Issue‖ people were following the tenet of Charles Parham to return to the original Apostles baptismal mode by baptizing converts by merely saying, ―In the name of Jesus‖ or ―In the name of the Lord Jesus Christ‖ rather than the commonly used baptismal formula that had been adopted in the third century and made popular by the Roman Catholic Church.38 That formula required a convert to be baptized into the Trinity while ―In the name of the Father, and of the Son, and of the Holy Ghost‖ was incanted over them.39 The Orthodox Church has kept the process as originally mandated by the Nicene Council in 325 AD. In this application baptism is normally performed by the three-fold immersion of a person in the name of the Holy Trinity; in other words, a person is immersed three times one in each of the "name of the Father, and of the Son, and of the Holy Spirit."

Frank Ewart a notable pastor in Los Angeles was a major proponent of the Apostolic Reformation. He had served as Assistant pastor under William Durham and had been a promoter of the finished work belief. Ewart explained his understanding to other embraced it. All of the P. A. of W. ministers either had already or would by 1915 fully embrace Jesus name baptism. As the P. A. of W. was predominately black ministers some white ministers sought reasons to disagree with their theology. Because of this other Apostolic Faith groups were forming. One of the new groups was the Assemblies of God. This group was comprised of a merger between Apostolic Faith ministers and former Christian Missionary Alliance (CMA) ministers who had left the CMA over their position of Holy Spirit baptism with the evidence of speaking in other tongues. They formed a group called the

38

Sister and Elder Lewis -1918. He would later become a Bishop in the new PAW (1934)

In the texts of the Magisterium on Baptism there is a reference to the invocation of the Trinity (Source: the Fourth Lateran Council [DH 8021).

39 Even non-Catholics can validly administer Baptism. In every case, however, it is the Baptism of the Catholic Church, which does not belong to those who separate themselves from her but to the Church from which they have separated themselves (cf. Augustine, On Baptism 1, 12,9). This validity is possible because Christ is the true minister of the sacrament: Christ is the one who truly baptizes, whether it is Peter or Paul or Judas who baptizes (cf. Augustine, Treatise on the Gospel of John VI, 1,7; cf. CCC n.

1127). The Council of Trent, confirming this tradition, defined that Baptism administered by heretics in the name of the Father, the Son and the Holy Spirit, with the intention of doing what the Catholic Church does is true Baptism (cf. DH 1617).

While some of the leaders of the AG were busy in a turf war protecting the little piece of they had carved off for themselves, there was a general rejection of this type of organizational control.

The AG would continue to distance itself from the Apostolic Reformation and move ever closer to the Roman Church. In spite of the fact that the word Trinity does not exist in the Bible, the Assemblies of God leadership determined to separate from brethren of like precious faith over the word. Some may argue that this point is to simplistic but in the final analysis if the 1916 Doctrinal Statement of the Assemblies of God had not included Elder and Sister Mulford this one word it is probable that there would never have been a 1918 split. Now, no doubt, there would have still been other groups.

This is merely the nature of men. However, careful deliberation on what exactly it is that they were arguing over could have brought a different conclusion. ―Come and let us reason together!‖ Arkansas seemed to be the ‗hot bed‘ of these merger efforts.

There were many brethren who wanted to form a group as they termed it, ―of like precious faith‖. This would be only for those who were for Jesus name baptism with the term, ―of like precious faith‖ insinuating that those who were not of their opinion on baptism were not of their faith. Some of these organized in January 1916 to form the General Assembly of the Apostolic Assemblies (GAAA) in Eureka Springs Arkansas. The term here of Apostolic was used to amplify the position of Apostolic Reformation which had birthed all the Pentecostals. The top officials of this new group were D. C. O. Opperman and Howard Goss, formerly leaders of the Assemblies of God who were alienated by the 1916 resolution and the subsequent argument during the 4th General Conference of the Assemblies of God where anyone who embraced Jesus name baptism or did not salute the word Trinity was alienated.‖40

40

Vinson Synan, The Holiness–Pentecostal Tradition: Charismatic Movements in the Twentieth Century, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1997), pages 173-174, ISBN 978-08028-4103-2.

―On December 28, 1916 a large contingency of Apostolic ministers met in Eureka Springs, Arkansas for the purpose of examining the possibility and plausibility of establishing a new organization. For three days prayer and fasting was the focus of their attention.‖41 On January 3, 1917 the General Assembly of Apostolic Assemblies (GAAA) was formed by Howard A. Goss, H. G. Rodgers, and D. O. O. Opperman. These men were all original organizers of the AG and took decisive steps to offset the actions of the tribunal organized by AG ministers Welch, J. R. Flowers and associates in 1915 at Saint Louis, Missouri. Goss was the foremost of all of these. He had quickly come to realize that his vision to unite followers of the Apostolic Faith movement had been taken over by men who did not share that vision.

These did not want Goss to continue as a member if he were to continue with the mode of Jesus name baptism he had first learned under Charles Parham. Further, like the Roman Catholic Church 1600 years before, the AG‘s action forced all those who disagreed to conform to belief in the Trinity or leave. Many who did not disagree with the doctrinal statement left because of the manner in which these events were handled.

The newly formed GAAA chose D.C.O. Opperman as their chairman, Lee Floyd as secretary and Howard Goss as secretary. Opperman, Goss and H. G. Rodgers were appointed to the credentialing committee. Credentials were issued annually and cost 25 cents (US).42 No mention was made of baptism in Jesus name or the oneness of the Godhead. These would come later as slurs from those aligned with the AG. ―The periodical that became the official organ of the organization was The Blessed Truth. D. C. O. Opperman had been publishing this newsletter for two years in Eureka Springs, and the body voted to assimilate it as an official written manifesto.‖43

41

Tyson. The New Issue. Pg. 181.

Tyson. 182.

43 Tyson. 183.

42

―Another notable GAAA member was Oliver Franklin (O. F.) Fauss licensed with the GAAA in September of 1917. Oliver Franklin Fauss was born on May 22, 1898, in Gage, a small town in northwestern Oklahoma. His family was converted in a Methodist revival meeting when he was just a boy. Their home had been used as a dance hall on Saturday nights.

However, when his parents were "converted" this all changed.

This led his parents on a spiritual quest for more of God. After this, many of his memories of his early days are of prayer meetings, revivals and church services. Somewhere near the year of 1905 or 1906 there was a "holy-roller" meeting that was held 15 miles from their home in Gage. They were Oliver Franklin (O. F.) Fauss curious and traveled the distance by wagon. The "holy-rollers" they saw were people who preached and believed the Apostolic Faith message. Later the family relocated to near Ganado.‖44 ―In March of 1911, the Pentecostal message came to Ganado. Fauss‘ mother was the first in the family to receive the Holy Ghost. In the following September of 1911 he received the baptism of the Holy Ghost in the middle of a cow pasture underneath an oak tree. A few days after he received the Holy Ghost his family moved to Houston, Texas. Once there, they attended church at the now famous Brunner Tabernacle. The services were heavenly!

When O.F Fauss was 17 years old, he left home to preach. One of his first brush arbor meetings was in Trinity, Texas, in the year of 1915. He also assisted in and attended many camp meetings and revivals in Texas and Louisiana. He was on a journey to find the will of God for his life. He soon joined the Gospel workers under the leadership of Elder Robert L. Lafluer.‖45 S. C. McClain

―In the late fall of 1915, Oliver Fauss attended a Bible conference held in Elton, Louisiana, that lasted for several weeks.

During this meeting, there was much prayer and study on the "New Issue" and Jesus 44 45

bid. Bernard. bid. Bernard.

name baptism and the Godhead. This "New Issue" was based upon the baptismal formula in Acts 2:38. Oliver Fauss preserved notes taken from Bible studies during the Elton Bible Conference. The truth of the Word of God had come to light, and the scriptures did not teach a trinity of persons in the Godhead but that the Lord our God was one Lord.‖46 ―Then, on December 19, 1915, O.F. Fauss was baptized in Jesus Name along with 12 other workers. Robert LaFleur and Oliver Fauss were the first two to wade into the chilly waters of a nearby creek and baptize each other. Brother Fauss then baptized Brother S.L. Wise. One of these was Sister Allie Richie (the mother of Pastor Arless Glass). There were 56 baptized in that meeting. This message swept across Louisiana and Texas from that day.‖47

46 47

bid. Bernard. bid. Bernard.

For some reason the G.A.A.A. was not able to gain official government recognition. This left the G.A.A.A ministers: subject to the World War One draft, and left their credentials to possibly be regarded as spurious compared to the credentials of other ministers who were members of denominations. Also, unless their ministers already held lifelong valid credentials (like local Baptist ordinations) it would cast doubt upon their legal ability to even perform marriages. But beyond that, with no government recognition, they could not obtain passes cheaply to ride the trains, which were the primary mode of transport for the early Pentecostal evangelists.

In researching the subject, you will find that several sources quote from one another and state that the GAAA ministers joined the PAW because it already had government recognition. But in reality, careful study shows that they also had not yet obtained govt. recognition, but soon did so, shortly after the GAAA ministers merged with them.48 The 64 bed hotel which served as both the Bible school of D.C.O. Opperman, and as the headquarters of the group (primarily under General Secretary Lee Floyd), no longer stands. It was one of many Old Frame Hotels in Eureka Springs that was consumed by fire. The G.A.A.A is very significant, while they are not the first group to be associated as a Jesus name denomination (the PAW holds that distinction) it was the first denomination organized in protest (continuing the Apostolic Reformation and Protestant tradition) as a non Trinitarian denomination. They neither made the Trinity a point of fellowship nor endorsed the position of most Protestant denominations, but held to their roots in the Apostolic Reformation. ―Also, they drafted and ratified a set of eighteen articles of Faith, many of the statements survive verbatim as portions of the Statements of Faith of the PAW; the COGICJA; and the Jesus Only Apostolic Ministries organizations. These statements express unanimity of thought , and reveal the unanimity of doctrine present with these early preachers (to a greater degree than during the later 1940s merger, who had

48

bid. Bernard.

separated with one another over the doctrine of salvation, by the time they reached the point of merger talks to form what would become the United Pentecostal Church).‖49

William E. Booth-Clibborn

According to the Minute Book and Ministerial Record of the Pentecostal Assemblies of the World, 1918-1919, on January 2, 1918, J. J. Frazee chaired a business meeting in Saint Louis, Missouri for the Pentecostal Assemblies and W. E. Kidson served as secretary. To this meeting came representatives of the G.A.A.A. including Opperman, Goss, Rogers and others. The First World War was in full swing and it was expected that a cooperative effort between the two groups would give the ministers and their church members better status regarding Conscientious objection and other issues. By the end of the meeting, the two groups had merged and officially adopted the name Pentecostal Assemblies of the World (P. A. of W. or PAW).

―The General Assembly of Apostolic Assemblies and the Pentecostal Assemblies of the World voted separately to declare their offices non-existent and their officers relieved of their respective positions.

(1918-1919).‖50 For the G. A. A. A. this vote took place on January 23, 1918. Further they voted, ―The ―Pentecostal Assemblies of the World‖ be used as the name of the United Body. (1918-1919).‖51 The effective date for the completion of the merger and the issuing of the new combined credentials was July 1, 1918.52 They adopted the slogan, ―The Redemption of the World by the Power of God.‖53 It was a great day for Apostolic Reformation. The official record was written this way, ―Motion made and carried that The Pentecostal Assemblies of the World and the General Assemblies of the Apostolic Assemblies unite as one body. Motion made and carried to adjourn. W. E. KIDSON, Sec‘y.‖54 ―Through this merger, the PAW with the stroke of a pen and the drop of a gavel became a force to be reckoned with on the religious scene. Some of the great Pentecostals of the day would claim affiliation with the new body. Revered names such as Opperman, Haywood, Fauss, Goss, Booth-Clibborn, Doak, Douglas, Ewart, Hall, Schooler, Roberts, and Chambers would for a season at least comprise a powerful, godly consortium.

49

bid. Bernard.

PAW Minutes. 1952. Article 1. Section 1. Pg. 5 51 PAW Minutes. 1952. Article 1. Section 2. Pg. 5.

52 PAW Minutes. 1952. Article 1. Section 4. Pg. 5 53 PAW Minutes. 1952. Article 1. Section 5. Pg. 6.

54 Minute Book and Ministerial Record of the Pentecostal Assemblies of the World, 1918-1919.

50

Within this corps of names could be found great preachers, convincing teachers, men of spiritual gifts and abounding talents, missions-minded men, and evangelists who could and did fill cathedrals to capacity with the mighty Word of God.‖55 The P. A. of W. governing body was called the Executive Board.

The Executive Board answered to the General Assembly. This was the first concerted effort by an Apostolic Faith group to give major input to the membership.

Pastor J. J. Frazee remained chairman and E. W. Doak became Secretary.

Later than year (1918) some reports say for health reasons, others say that there was an agreement that Frazee stay in office till June 30th. In either case Frazee resigned as Chairman and Edward W. Doak became Chairman. There was no bishopric, with the Chairman generally being referred to as Elder Doak. Joining Doak as Secretary was W. E. Booth-Clibborn. He was the grandson of the Booth who founded the Salvation Army in London. Doak had a good business mind and set about to give the organization an official standing. On January 25, 1919, the P.A of W. (PAW) was formally incorporated by E. W. Doak (another Azusa Street pioneer)56, G. T. Haywood, and D. C. O. Opperman in the state of Indiana. Accordingly, they moved the PAW headquarters from Portland, OR to Indianapolis, Indiana. This merger created the largest and most interracial Pentecostal organization.57 Other changes were made in 1918-1919 with the merger and the incorporation.

G. B. Rowe, E. W. Doak, G.T. Haywood and unknown

On October 13, 1919 the PAW created and appointed a five member credential panel.

Five days later on the 18th they changed the title of their field Superintendents to General Elder.58 Then ―twenty-one field superintendents were selected to aid and assist the general superintendent.‖59 ―On Wednesday, October 15, 1919, the following officers were elected, for the ensuing year: General Overseer—Eld. E. W. Doak, Indianapolis, Ind. 55

Tyson. The Pentecostal Assemblies. Pg. 191.

Doak had been a key leader in both the Apostolic Faith Gospel Mission (Azusa Street) and the Apostolic Faith Mission (Portland) where he was among the incorporators.

57 Excerpts from the Minute Book of the P. A. W., Inc. 58 Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 2.

59 Tyson. The Pentecostal Assemblies. Pg. 191.

56

Vice-Gen. Overseer—Eld. Alexander R. Schooler, Cleveland, Ohio.

General Secretary—Eld. G. T. Haywood, Indianapolis, Ind. General Treasurer—Eld. T. C. Davis, Indianapolis, Ind. Sec‘y. and Treasurer of Foreign Missions—EId. George B. Studd, LA, Calif.‖60 Pastor James Tyson wrote this, “The merging of the General Assemblies of the Apostolic Assemblies and the Pentecostal Assemblies of the World was a bold and courageous move. The new group would be one of the first Pentecostal organizations to truly attempt to promote racial harmony and initially this move was more than symbolic. Even though in 1918 seventy to seventy-five percent of the constituency was white, there seemed to be a determined effort to promote brotherly love and to exalt Christ as the Creator of all people.”

In 1919, under the leadership of Haywood, the Pentecostal Assemblies of the World (PAW) moved to new heights at a convention in Indianapolis. Amazingly, the group of churches who joined this new denomination consisted of equal numbers of blacks and whites. This type of racial togetherness had not been seen in the church since the Azusa Street Revival. The AG harbored so many racial separatists that such unity had been impossible in the AG. The dialogue in the 1916 debate over the inclusion of the word Trinity and the related baptism in Jesus name between AG members and G. T. Haywood leave little doubt about the AG membership‘s feelings about black ministers as members of their lily white group. See the Chapter on THE NEW ISSUE.

Pentecostal Tabernacle Choir – Memphis, Tennessee - 1910

When the group first merged with the PAW, led by Bishop Haywood, the first convention after that was scheduled for the City Amphitheater (Opera House) in Eureka Springs but was shut down almost immediately after it began, by Federal Edict because of the famous Great Influenza outbreak which killed thousands nationwide.

This would be the last national meeting at that location.

―This organization was interracial. E. W. Doak (white) was elected as general chairman, G. T. Haywood (black) as general secretary, and Opperman (white) as general elder.

60

Minute Book and Ministerial Record of the Pentecostal Assemblies of the World, 1918-1919.

Most Oneness groups today have originated, directly or indirectly, from the PAW. Members included Booth-Clibborn, Chambers, Denny, Doak, Ewart, Fauss, Floyd, Goss, Gray, Hall, Haywood, LaFleur, Morse, Opperman, Pemberton, Ramsey, Schaepe, Shearer, Small, and Studd. Others who would become key leaders in the future were S. N. Hancock, B. H. Hite, W. E. Kidson, R. C. Lawson, S. C. McClain, L. R. Ooton, G. B. Rowe, A. R. Schooler, Wesley Steelburg (son-in-law of Elmer Fisher and future general superintendent of the Assemblies of God), J. M. Turpin, S. L. Wise, and W. T. Witherspoon. The total number of ministers was 704 (excluding two apparent duplicates). Of the total, 203 (29 percent) were women, many of whom were wives of ministers, such as Goss, Hall, and Lawson. The ministers lived in 36 of the 48 states, the District of Columbia, four provinces of Canada (17 ministers), and four other countries (at least 30 foreign missionaries or national workers in China, Japan, Persia, South Africa, and unspecified locations). Over 80 percent of the ministers resided in three areas—the West Coast, the Midwest, and the South—with the top three states being California (15 percent), Indiana (14percent), and Texas (8 percent). Many were based in three cities: Indianapolis, Los Angeles, and Oakland. Approximately 25 to 30 percent were black, and three Hispanic surnames appear on the list.61

PENTECOSTAL ASSEMBLIES OF THE WORLD 1919 NATIONAL CONVENTION OCTOBER 19, 1919 INDIANAPOLIS INDIANA

The original PAW group seems to have worked quite well and could legitimately boast that they were the most like Azusa Street as they were a well integrated or multi-cultural group of ministers. Unlike the AG they welcomed black ministers into their ranks and treated all brethren as equals. This issue of the ‗equality of the brethren‘ would continue to be one of those minor organizational concerns till present day. It is evident that the 61

Minute Book and Ministerial Record of the General Assembly of the Pentecostal Assemblies of the World (1919)

concern was present at Azusa Street. ―Frank Bartleman, who was present at Azusa, has written an interesting book entitled, Azusa Street. He states that ―Brother Seymour was recognized as the nominal leader for the group, but we had no Pope. There was no hierarchy, we were brethren. We had no human program. The Lord himself was leading.

No subjects of sermons were announced ahead of time and no special speakers for such an hour.‖ As a matter of fact, it is said that Brother Seymour would sit with his head in a shoe box praying during the service. When the Spirit would move upon him, he‘d look up and hand the Bible to one of the men and say, ―Now you preach.‖ No one knew what might be coming, what God would do. Bartleman says, ―We only recognized God. All were equal.‖62 ―In that historic meeting in Hot Springs, White and Black brothers in Christ failed to understand the burden of history and the opportunity to speak Biblical truth to the powers of racism and segregation. It was a Kairos moment when the course of U. S. History could have been changed.

A fatal choice was made to conform to the racist laws rather than to resist. God had spoken, he had manifested His power. He had revealed his will for a united church. For a moment just suppose the White, Brown, and Black brethren had appropriated the Holy Ghost power they had received to oppose the evils of segregation and racism.

Ladies Bible Class – Memphis 1910

From 1906 to 1914, the Church of God in Christ was racially mixed. Just suppose that the whole Pentecostal/Holiness movement, that is today more than four hundred million strong, had mustered the courage of Martin Luther or Dietrich Bonhoeffer, Martin Niemuller and Martin Luther King, and declared to the powers in each state, ―We are brothers and sisters. We are in covenant, we will not be separated by your of laws. We are members of the family of God. We will worship and minister and fellowship together or we will go to jail together or we will die together. Here we stand, so help us God.‖ Without doubt such a position would have resulted in lynchings and martyrdom, but God‘s truth would have won in the end. Then the Civil Rights movement would have been fought on spiritual grounds and the church would have fulfilled Christ‘s mandate to be salt in a tasteless society and light in that darkness. God visited America in the Azusa Revival in an unlikely place, a former 62

The Azusa Street Revival Revisited. Bishop George D. McKinney. 2001. Pg. 1.

stable. He used unlikely servants including the sons and daughters of slaves. This movement had the full potential of being God‘s solution to the American dilemma of racism, sexism, and classism.‖63 Over the next nine years several smaller groups merged with this newly created body and it continued to grow. Yet, the seed of division was always looming. ―Divisions occurred within this group over the role of women in ministry, usage of wine or grape juice for communion (Lord‘s Supper), divorce and remarriage, and the proper mode of water baptism.‖ In unprecedented numbers Negros were joining this new group. The groups General Secretary at this time was Bishop G. T. Haywood a Negro pastor from Indianapolis, Indiana.

Then after nine good years, in 1924, the threads began to unravel in this organization due to racism. ―For nine years after the merger (with the GAAA), the PAW was able to maintain its status as an interracial fellowship of churches. Certain factors, however, would eventually lead to a breakdown in the communion between whites and blacks.

One contributing factor to division was the reality of segregation and Jim Crow laws in which Southern churches worked. Because no racially integrated meetings could be held in the South, all of the PAW's conventions had to be held in northern cities. Due to the distance, there were always less Southern representatives in the church's governing bodies. Since the majority of northern members were black and the majority of southern members were white this created a situation where whites were always outvoted. The tension became so severe that some white ministers insisted they wanted a white man to sign their ministerial documents. As General Secretary, Bishop Haywood, who was black had been signing these documents. For a short time they compromised by having a white minister sign for the white ministers, but the handwriting of division was on the wall.64 America in the early 1900‘s was a very racially divided country, especially in the South.

In the North, especially in the church racism was not nearly the factor that is was in 63 64

The Azusa Street Revival Revisited. Bishop George D. McKinney. 2001. Pg. 1.

Morris Golder, The History of the Pentecostal Assemblies of the World. 1976.

other places. When we speak to racism here we are primarily speaking about division between black (or colored as they were called then) and white people.

During this time the white leaders tried a number of tactics to reduce the influence of black ministers. First they passed a series of bylaws that were targeted at the Negro (our reference to Negro in these passages is merely to reflect the terminology of the time period) culture. One of these was to enact a tenet that required all ministers to be clean shaven. The fancy beards and mustaches of the previous generation were no longer valued but in the Negro (black) community the mustache was seen as a rite of passage. This tenet would find itself in a plethora of Pentecostal groups for nearly 100 years. The white ministers also insisted that their license be signed by a white minister. This kept the need for a number of white leaders prevalent. It soon became evident to the white leaders that they were not going to be successful in controlling the influx of black ministers to their group and they could not force them out so separating themselves from the group would be the only available option. ―This attitude was not just relegated to the white brethren, for many blacks distrusted whites. Black nationalism under the leadership of the charismatic Marcus Garvey had a tremendous impact on some black Pentecostals in the early 1920‘s. Much suspicion and reverse discrimination was expostulated by blacks against their white brethren. When doors were opened for blacks to join ranks with whites of like spiritual persuasion, many refused the invitations with the general feeling they would be cast in secondary roles.‖65 ―Blacks were not the only ethnic group to The PAW’s First World Headquarters building 1765 feel the sting of racism. When immigrants Boulevard Avenue, Indianapolis, Indiana. 1920 began to migrate from the old country in the early part of the century, many thousands of them heard Pentecost preached in the major metropolises of the country, especially New York and Chicago. For decades,

65

Tyson. Pg. 193

though, they were forced to organize their own churches and organizations because of discrimination.‖66 ―For reasons unknown, another PAW convention was held in October 1918. This meeting was held in Eureka Springs, Arkansas.‖67 This was probably to accommodate the brethren of the GAAA who had been meeting in that location and give them opportunity to meet the new leadership comprised by the merger. ―Two meetings of convention type were held by the PAW in 1919. The first chaired by E. W. Doak, took place January 18-23, 1919. The major them was the need to formally and legally incorporate the PAW.‖68 Other business included moving the headquarters from Portland to Indianapolis and the selection of a General Board of Elders. ―These men would replace the former office of field superintendent even though the role was the same. ―Plans were made for the PAW to meet again October 10-19, 1919 in Indianapolis, Indiana.

Tomlinson Hall in downtown Indianapolis was rented for the evening worship services at a cost of $245.00 for the week.‖69 The conference venue seated some 3000 and was reportedly filled to capacity each night with people coming from all over the country.

The 1920‘s was a great time of change in the PAW with a plethora of other ministerial organizations being established by PAW ministers. Some continued with the PAW others departed. The only executive officer who stayed in office more than 7 years during the 1920‘s was G. T. Haywood.

66

Tyson.

Tyson.

68 Tyson.

69 Tyson.

67

Pg. 193.

Pg. 193.

The Pentecostal Assemblies. Pg. 196.

The Pentecostal Assemblies. Pg. 198.

In 1922 Pastor L. V. Roberts sold the Oak Hill Tabernacle to the PAW for $7000. This became the first permanent headquarters building for the PAW. That same year G. T. Haywood replaced A. R. Schooler at executive vice-chairman of the organization. That year the PAW also commissioned A. D. Urshan, C. W. Phileo, A.R. Schooler, William A. Mulford and A. Silverstein to introduce a new magazine that would serve as the one official monthly organ for the PAW. They christened the new magazine The Christian Outlook. This remains the official organ of the PAW today.70 One of the earmarks of the Apostolic Faith movement was the insistence on returning to the Apostles doctrine or in other words those things that were generally believed by the Apostles of Jesus Christ. The Roman Catholic Church had long before taught that Apostles no longer were in existence and all that had ended with the primitive Church or in the New Testament. Pentecostal fathers such as Parham, Seymour and others totally rejected this position. Parham often spoke of the Apostle doctrine being restored and Seymour spoke of the ‗latter rain‘ having come. The Revivals at Topeka and Azusa were focused on Apostolic Reformation from their doctrine and organized names to the name on their church buildings, ―Apostolic Faith Church of God‖. ―Much was peaceful in the early days of the PAW. Unlike the Assemblies of God and the Churches Of God In Christ, Inc., the Pentecostal Assemblies of the World, Inc. was thoroughly integrated, before integration became a national issue. Unfortunately in the process of time, through innocent1 misunderstanding, power struggles, rebellion, and many of the white brethren succumbing to the social pressures of their day (racism and white supremacy), the PAW suffered a devastating schism on October 16, 1924.‖71 At this time white leaders of the organization separated from the PAW in a devastating departure. These would eventually form a number of ministerial groups. Two major 70 71

Tyson. The Early Pentecostal Revival. 210.

A Brief Historical Treatise of the Pentecostal Assemblies of the World, Inc. Keith C. Braddy.

groups, the Pentecostal Assemblies of Jesus Christ (PAJC) and the Pentecostal Church, Incorporated (PCI) and a number of minor ones. This division crushed the PAW and distanced its members for nearly a decade. ―It should be noted that the PAW made great attempts and compromises to prevent this schism, that was unwanted by those that remained, but it unfortunately did occur. The racial tensions and split of 1924, shows that no matter how sincere a religious movements inception, religious groups are not immune to social pressure.‖72 ―From 1920 to 1924, foreign missions became an important objective for the PAW. Officially the Foreign Missions Department was formally organized in 1919-20 with D. C. O. Opperman, G. T. Haywood, and A. C. Baker serving as the first Foreign Missions Board. At the annual conference at St. Louis, Missouri, October 1923, A. D. Urshan was elected secretary-treasurer of foreign missions.‖73 In 1924 G. T. Haywood took oversight of Foreign Missions and would hold the post till 1931. Mission efforts were focused on China, India, Philippines, Japan, Hong Kong, South Africa and Egypt.

This tent was used for meetings for Christ Temple (Apostolic Faith Assembly) in Indianapolis while they built their new church building circa 1924.

In October 1923 the PAW held their general conference in Saint Louis, Missouri. There was a general concern over the function of the Executive Board. Seven names were submitted to lead the organization. Surprisingly there was strong opposition to some of these ministers including E.W. Doak who‘s leadership was called into question. Trouble 72 73

A Brief Historical Treatise of the Pentecostal Assemblies of the World, Inc. Keith C. Braddy.

Tyson. Early Foreign Missions Work. 211.

was brewing in the PAW. Ultimately, seven men were chosen to serve as presbyters; G. T. Haywood, J. M. Turpin, T. C. David, H. A. Goss, A. D. Urshan, W. E. BoothClibborn, and E. W. Doak who was demoted to an ‗honorary‘ status.74 The most tell-tell sign of the internal strife was in a resolution introduced in the 1923 meeting.

Resolution 4, offered on October 4, 1923 read as follows, ―Be it further resolved, that because of conditions now existing in some parts of the country, through no part of the brethren but rather those who oppose the work of the Lord, it is deemed advisable that two white presbyters sign the credentials for white brethren especially in the South and two colored presbyters sign the papers for the colored brethren.‖75 It had take the PAW less than 10 years from the Great Pentecostal Schism of 1916 to return to the same spirit that had brought that schism. Like in 1916 the underlying concern was racism, so was it here. ―How long this hypocrisy would continue would soon be answered. The PAW was sitting on a powder keg and no one it seems would offer any solutions to the problem.‖76 As mentioned in another place Satan‘s Masterplan for World Domination was in full swing and the PAW was teetering on the brink of imploding. ―From September 30 to October 3, 1924, a few days prior to the PAW‘s convention in Chicago, the Pentecostal Assemblies of Texas, a district of the Pentecostal Assemblies of the World, met in Houston, Texas. ―In this meeting, three important questions were addressed: 1. Should the name of the general body be changed from the Pentecostal Assemblies of the World to the Pentecostal Assemblies of Jesus Only? They decided to change the name to the Pentecostal Assemblies of Jesus Christ. Many of the ministers thought the name was too closely related to ―the world.‖ 2. The meeting chose to change the form of government by establishing separate management, one for the white race and one for the colored race. Each would operate

74

Tyson. The Early Pentecostal Revival. Pg. 242.

Tyson. Pg. 244.

76 Ibid. Tyson 75

as separate but unified entities (if that is possible), with their own places of worship, their own ministers, boards, and responsibilities.‖77 From the vantage point of this author, the subject of changing the name of any organization to Jesus Only is based in pure ignorance. Jesus Only was a slur thrown at Apostolic ministers in an attempt to insinuate that they did not believe the whole bible and did not believe in either the Father or the Holy Spirit. That these men would take this as some type of a ‗badge of courage‘ is terribly misdirected.

Members of this group continued to express the notion that they did not have intentions of breaking away from the PAW. It is the experience of this author that people will say anything but in the end they will do whatever they want. In this case it is evident that there was a serious effort to have white leadership supersede the growing black leadership. That such small minded men would claim to be serving Jesus Christ makes the world pause in wonder.

Arthur Clanton, in his work United We Stand, stated, ―The majority of the brethren everywhere were opposed to complete separation. During the Chicago convention in 1924, it was proposed to the General Board of Presbyters that there be an Eastern and a Western division, the one to be exclusively colored and the other exclusively white, each to issue credentials to its own people. This proposal was rejected by the General 77

Tyson. The Body is Rent Asunder. Pg. 248.

Presbyters.‖ ―The white brethren felt their ministry was hindered; therefore, they finally chose to completely cut their ties with the Pentecostal Assemblies of the World.‖78 The PAW National Convention for 1924 was in Chicago. It would open with much confusion as both the chairman and the secretary had resigned and by the end of the convention some of the most well known names associated with the PAW had severed their ties with the organization. G. T. Haywood was heartbroken. ―In 1924, the interracial harmony ended when white ministers Tent Meeting – Dallas 1912 withdrew membership to form a new denomination. Their rationalization for leaving was because ―mixture of races prevented the effective evangelization of the world‖. 79 The white ministers eventually became a formal denomination known as the Pentecostal Church, Incorporated. 80 ―The break and the reasons for the break that had threatened the organization for years were finally realized on Friday, October 16, 1924. Several men who would become prominent PAW leaders were thrust on the scene by the defection of some four dozen former leaders. Names such as Austin Layne, G. B. Rowe, J. A. Rayl, J. S. Holly, F. I. Douglas, Homer White, Elmer Akers, and J. A. Nelson were among an array of newcomers.

In 1925, most of the white ministers withdrew from the PAW and formed three organizations primarily along regional lines: (1) the Pentecostal Ministerial Alliance, later renamed the Pentecostal Church Incorporated (PCI), in Jackson, Tennessee; (2) the Apostolic Churches of Jesus Christ, in St. Louis; and (3) Emmanuel‘s Church in Christ Jesus, in Houston. The latter two soon merged to 78

United We Stand. Arthur Clanton. 1970.

Synan, 1971, p. 160 80 Kendrick, 1961, p. 172 79

G. B. Rowe, K. F. Smith, G. T. Haywood, S. N. Hancock, J. A. Rayl

become the Apostolic Church of Jesus Christ. However, all the white ministers did not leave. Among the notables who remained was Bishop G. B. Rowe who would later become a Bishop in the PAW.

G. T. Haywood and John Caldwell

The tenth annual convention of the PAW met September 7-10 with G. T. Haywood and the saints of Christ Temple in Indianapolis, Indiana. Haywood and his congregation had just recently moved into their new facility, which had a seating capacity of more than one thousand. Saints from across the country flocked to Indianapolis. An air of expectancy hung over the meeting. Everyone was concerned as to what actions would be taken to strengthen the weakened organization. Their anticipation was soon dispelled.

Not long into the proceedings, four major resolutions were passed:

1. That the title and office of presbyter be rescinded and the office of bishop be established.

2. That a presiding bishop be chosen from a group of seven men and serve as bishop.

3. That all bishops be subject to the general body.

4. That each bishop be assigned to a designated geographical territory.

On the third day of the conference, the body selected five of the seven men nominated to serve as the first bishops of the Pentecostal Assemblies of the World. They were G. B. Rowe of Mishawaka, Indiana; A. R. Schooler of Cleveland, Ohio; J. M. Turpin of Baltimore, Maryland; A. F. Varnell of Vandalia, Illinois; and G. T. Haywood, of Indianapolis, Indiana. Haywood was elected to serve as the first presiding bishop of the PAW. The late Bishop James Tyson recorded this, ―The daughter of Bishop Haywood, the late Fannie Haywood Ellis, told me before she went to be with God that it was about this time (1928-29) that her father and his leadership as presiding bishop began to be seriously challenged. To quote Sister Ellis, ―The conventions in the late 1920s and early 1930s were a test of my father‘s patience, character, stamina, determination, and resiliency, for many of his contemporaries made his life miserable. . . . My father was not an argumentative person but one who always attempted to meet a potentially volatile situation with diplomacy and tact. He carried many ‗bloody‘ men until he too became bloody. The pressures and burden of carrying the PAW through some of its most difficult days eventually broke him.‖ When asked what she felt was the single

cause of her father‘s early demise at fifty, she remarked, without hesitation, ―the brethren.‖

1925 EXECUTIVE BOARD OF THE PENTECOSTAL ASSEMBLIES OF THE WORLD

Bishop John Silas Holly

Bishop Garfield Thomas Haywood

Bishop Alexander R. Schooler

Bishop Glen Beacher Rowe

Bishop A. F. Varnell

B. M David a convert from Judaism with Bishop G. T. Haywood in 1914

In 1925 the PAW reorganized after the departure of so many white brethren, but it did remain a multicultural group. Contrary to popular perception many white ministers stayed including notables such as F. E. Curts from Cincinnati Ohio and Bishop G. B. Rowe from Mishawaka, Indiana. Rowe was a very close confident to Bishop G. T. Haywood and they served in ministry together in many forums. When Bishop G. T. Haywood died in 1931, Bishop G. B. Rowe was the congregation‘s first choice for a pastor and they held a vote and voted him in as their new pastor.

However, Bishop Rowe was not willing to leave his own church in Mishawaka and he politely declined the honor.

There has been much made of the change in 1925 including a lot of history revision. It is commonly reported that in 1925 the Board of Bishops was established. There was no such change. The name of the governing body in 1925 was the Executive Board and would remain that way until 1931 when the PAW merged with the Apostolic Church of Jesus Christ to form the Pentecostal Assemblies of Jesus Christ (P.A. of J. C.).

Technically the 1925 Executive Board was the installation of an Episcopal system since the word Episcopal means ―of or relating to church government by Bishops‖.81 However, there was little change in how the PAW operated in 1925 - 1931 than from the nearly 20 previous years. This Executive Board was a team of equals where each of them had great respect for the others. Five men were appointed as Bishops. In the mind of these organizers this was simply a change in title (from presbyter) with the same bearing on the holder. From this group a Presiding Bishop was elected. Like in the years of the 1918-1919 merger, this change was a change of titles.

There were no robes, no pomp, no great big deal made of the event.

Later there would be claims that this was a fully functional change to an Episcopal system like as the Roman Catholic or Anglican Church. However, there seems to be no historical support of this and there are a number of reasons for doubting these claims.

81

http://www.thefreedictionary.com/episcopal

Elder Frank Curts

A. ―During the years 1925-1931 the ongoing theme of the leaders was to follow a course of safety and caution in rebuilding the shattered morale of the organization. The leaders of the day felt the body could not endure another convention of divisiveness. They reasoned it wise not to raise precedent-setting or controversial issues.82 B. The word Episcopal or episcopal was not used.

C. The official minutes (as previously shown) record a change to a five Bishops but no changes is mentioned to changing the name of the Executive Board to the Board of Bishops.

D. There is no mention of a change to a full Episcopal system by Bishop Haywood in any of his writing. In his understand this was simply a change in title with the word Bishop reflecting and meaning the same thing as an overseer.83 E. There is no mention of such a change by any other publication or group even in general reference. The references that give titles use titles such as just brother or Elder previous to 1925 and then Bishop only for five in 1925. In 1927 another, Bishop S. N. Hancock replaces Bishop A. R. Schooler and the new five as they were in 1925 and again in 1926 are re-appointed to serve. This points to the clear understanding that these Bishops were not part of a permanent Episcopal lordship such as the Anglican Church nor had the PAW leadership turned their attention away from Apostolic Reformation and toward the Roman Church.

However, it could be said that the ‗winds of change‘ were blowing.

F. The PAW in 1925 was splintered into several factions. Bishop Haywood was not focused on Episcopal change but rather on what historically was his focus; unity. For Haywood from the Midwest and not from the idea of ‗high church‘ such a change would not have been welcome. Titles are not something that anyone of his day associated with the Apostolic Reformation, the Apostolic Faith movement or the subsequent Pentecostal movement.

82 83

Tyson. The End of the Beginning. Pg. 252. http://www.merriam-webster.com/dictionary/bishop

G. Haywood was a humble man and the culture of the PAW was humble. Their concept of a bishop was a servant to their brethren.

H. Haywood was part of the Apostolic Reformation. Nothing in his life would indicate he was given to being influenced by organized religion, especially a system that was very much like the Roman Catholic system. This concept would come to the PAW after Bishop Haywood‘s death.

I. Haywood never gave up on seeing the PAW reunited and the schism that developed in 1925 healed. Adopting an Episcopal system would have made such reunion much more difficult.

J. After his death, many claims were made about G. T. Haywood that were ‗wishful thinking‘ on the part of those making the assertions. AG historians claim him as a member, the reorganized PAW (1932 – present) claim him as the first of their ‗Presiding Bishops‘, strangely ignoring the previous leadership going back to 1906 and further claiming the 1925 appointment of five Bishops constituted a change to an Episcopal system like the Roman Church, yet there is little evidence the operation of such a Bishopric in the PAW until the 1940‘s or even later.

K. PAW documents from that era fail to show the supposed Episcopal hierarchy. As late as the 1950‘s references from earlier business within the PAW minutes show only reference to a ―presider‖ in the sense of whoever is in charge of the meeting.

It is a point of order in the minutes and is very clearly not speaking to a Bishopric, but rather just a member of the Executive Board.84 The concept of an Episcopal System comes when the PAW is reorganized in the years from 1932 – 1938.

L. Even Haywood‘s tombstone does not reflect an Episcopal hierarchy using the words ‗Senior Bishop‘ simply to indicate that he was held in high esteem by his colleagues. WITHOUT DOUBT BISHOP G. T. HAYWOOD IS THE ESTEEEMED. M. There are references made by historians to the ―Bishop‘s Board‖ which is a reference to the five bishops who made up the Executive Board beginning in 1925.

84

PAW Manual. Organization. 1952. Pg. 5.

N. Last but not least, these five Bishops were not some kind of ‗life appointment‘. This was an office of oversight that was affirmed from year to year as evidenced in the 1927 National Convention. ―In fact, thirty-two men would be elevated to this office. Some of the individuals whose names would become well known were Oddous Barber, R. F. Tobin, D. Chenault, J. R. Ledbetter, and B. D. Pettiford. Also elevated were Austin Layne, J. S. Holly, F. I. Douglas, J. A. Nelson, Herbert Davis, S. R. Burrow, and E. F. Akers. These men would later become bishops within the organization J. M. Turpin, J. A. Rayl, G. B. Rowe, S. N. Hancock, and G. T. Haywood were reappointed to serve as bishops for the ensuing year with K. F. Smith serving as secretary-treasurer.‖85 This last point makes it evident that there was not some mysterious ceremony were these five men were enthroned as life-long Bishops in some kind of return toward the Roman Church Episcopal System. As mentioned before there were men who desired to turn the PAW in that direction and these would come to power in the next decade.

The reality is that there was a movement within the PAW that wanted to see a full Episcopal structure instituted so that the PAW would reflect the Roman Catholic or Anglican system. This pressure was coming from members in the Eastern United States where large denominations with Episcopal structures had strong influence. To this point, Apostolic Historian Morris Golder politely wrote, ―The eastern saints battled Bishop Haywood to a degree in intense power struggle that wearied him to his grave.”86 Bishop James Tyson points to the ongoing development of this Eastern Episcopal thought from the minutes of the 1928 PAW National Convention which took place September 3-7 in Chicago, Illinois, “The emergence and outspokenness of Elder Samuel Grimes, who would later become the second presiding bishop of the PAW. From the minutes of this convention, he seems to have been very vocal.”87 And the very next point of business noted by Bishop Tyson The emergence and prominence during the convention of the Eastern District Council, which was comprised of the states on the eastern seaboard. Its official delegate was Elder P. J. Bridges.”88 Later, after Bishop Haywood died, they would be the prime movers and shakers in the reorganization of the PAW in the 1930‘s. At that time the name of the Executive Board 85

Tyson. Pg. 272 Ibid. Golder. Pgs. 91. 94.

87 Tyson. The End of the Beginning. Pg. 274 88 Tyson. Pg. 274.

86

was retained with the addition of the Board of Bishops as part of the Executive Board.

However this change was made in the reorganized PAW (1937) and not in 1925.89 Even later (1943) the reorganized PAW changed the annual appointment of their Bishops to a permanent office.90 It is during this era that the PAW would make strides to becoming an Episcopal order rivaling the COGIC and looking toward Rome. This would create some strong opposition from other Apostolic groups. During this era veteran ministers both in and out of the reorganized PAW would take exception to this direction fearing that the PAW was ‗pitching its tent toward Sodom.‘ Only time would tell. Another important historical note: after Bishop Haywood‘s death his wife Ida Haywood married their dear friend Bishop S. N. Hancock.

Some have suggested that Bishop G. T. Haywood was the ―Pope of Pentecost‖. While I am sure the sentiment is meant with the utmost of respect, it is the farthest thing from the both the manner and lifestyle of Bishop Haywood, and from his mission to return the church to the Apostolic doctrine. Without doubt if Haywood had been given his proper place he would have been the leading personality of the day and in spite of the opposition he still emerges as the dominant figure of the Apostolic Reformation of the twenties and thirties. However, perhaps in a level of wisdom that only the Holy Spirit can understand God allowed him to be who he was, born where and when he was to preserve the Apostolic Reformation for a future generation. 1925-1931 were tumultuous years. ―In 1927 steps were taken toward reunifying these organizations. Meeting in a joint convention in Guthrie, Oklahoma, Emmanuel's Church in Jesus Christ and The Apostolic Churches of Jesus Christ merged, taking the name The Apostolic Church of Jesus Christ. This merger united about 400 Pentecostal ministers. ―The last PAW convention of the 1920s met in Indianapolis, Indiana, on August 27-30, 1929, with Bishop Haywood presiding. During this meeting, F. I. Douglas of Los Angeles, California; R. G. Pettis of East St. Louis, Illinois; and A. William Lewis of Cleveland, Ohio, were nominated and subsequently elevated to the office of bishop. K. F. Smith of Columbus, Ohio, was again elected as secretary-treasurer. Two future bishops were elevated to the office of district elder: John Caldwell of San Diego, California, and Bennie Nelson of Red Wing, Minnesota. As with the previous four conventions, no major problems or debates reached the convention floor. A ―business as usual‖ spirit prevailed. There was peace for the moment, but it would not last long.

The twenties were over. The thirties would bring more heartache, division, and disillusionment. If there is one scriptural reference that could adequately describe the PAW‘s continued existence at the close of 1929, it would be I Samuel, 7:12, on the occasion of Israel‘s magnificent defeat over their incessant enemies, the Philistines: 89 90

Ministerial Record, Codified Rules and Minutes. Pentecostal Assemblies of the World. 1952. Pg. 9 Article 3.

Bishop James Tyson Ministerial Record, Codified Rules and Minutes. Pentecostal Assemblies of the World. 1952. Pg. 9 Article 4.

―Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us.”91 In 1931, a unity conference with representatives from four Pentecostal organizations met in Columbus, Ohio, in an endeavor to bring all Pentecostals together. The Pentecostal Ministerial Alliance ministers voted to merge with The Apostolic Church of Jesus Christ, but the terms of the proposed merger were rejected by that body.

Nevertheless, a union between The Apostolic Church of Jesus Christ and The Pentecostal Assemblies of the World was consummated in November 1931. The new body adopted the name of The Pentecostal Assemblies of Jesus Christ.‖92 This was a true multicultural effort but once again this effort would be short lived. ―The PAJC was an interracial organization that effectively reunited most of the factions that had separated from the Pentecostal Assemblies of the World, seven years earlier at the 1924 Chicago convention.‖93 Like in the early years around the Azusa Street revival, racial tension later rocked PAJC which prompted several ministers to revive the PAW as a separate organization in 1937. This group reclaimed the charter of the original PAW so that they could use the name PAW. They also claim G. T. Haywood as their first Presiding Bishop. The truth is that Bishop G. T. Haywood never used such a title and he was never a member of the modern version of the PAW. When the PAW was formed he was ―waiting for his change to come.

91

Tyson. The End of the Beginning. Pg. 277.

Conservapedia. ICOF. International Circle of Faith.

93 Virginia Diocese of the Pentecostal Assemblies of the World. 1933. History.

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ABOUT THE AUTHOR

Dr. Bernie Wade has dedicated his entire life to working in ministry.

As a child he helped his parents pioneer a number of church plants. As a young man he served as an evangelist, assistant pastor, pastor and more. Today, he fills his busy schedule writing, teaching, preaching and traveling around the world ministering the Gospel of Jesus Christ.

He is a focused on the restoration or reformation of the Church to the tenets that were taught by the New Testament Church and the original Apostles of Jesus Christ. Toward this end most of his writing focuses on those essential biblical doctrines. He is committed to teaching and focusing other church leaders to return to our Biblical foundation.

He serves as President to the global ministry of International Circle of Faith (ICOF).

ICOF is a global network of ministers, churches, ministries and more. ICOF‘s global network has more than 40,000 ministers and some 20 million adherents, with representation in nearly every country in the world. For more information visit: http://www.icof.net International Circle of Faith Colleges Seminaries and Universities (ICOF CSU) is a global network of Christian schools of higher learning and represents ICOF‘s leaders collective commitment to quality Christian education.

Dr. Bernie Wade sees the current spiritual climate as another great wave of the Holy Spirit similar to the wave of the Spirit that swept the world after the Wales and Azusa Street revivals a century ago.

Bishop Daniel Joseph, Bishop Joseph Rankin and Bishop Wade with many other ministers at an ICOF Leadership Summit in Ghana West Africa.

With this wave of the Holy Spirit in mind, Dr. Wade is instructing leaders to position themselves and their followers to get ready for The Next Wave. In this light a magazine was launched appropriately called, ―The Next Wave‖. To learn more about The Next Wave Magazine visit: http://www.icof.net/index.php/thenextwave Welcome to The Next Wave!