Introduction

Imported from Europe through the Wesleyan tradition, the resurfacing of a Christian doctrine began to influence the USA. The Holiness Movement took root, developed and flourished. Toward the end of the 1800's, growth of the movement was due not only to sinners being converted to its ranks but also converts from many existing Protestant denominations. To a minor degree, a small percentage of Catholics were cross-over converts. From within the movement some independent church groups were formed and whole new denominations were organized.

The proliferation of Holiness churches embraced free emigrants from Europe, descendants of forced emigrants from Africa, a few native Americans and a smattering of other nationalities. People from various rungs of the socio-economic ladder became adherents. Without a doubt the "melting pot" had not forgotten its religions or its God during the post-civil war era.

Many adherents who were seekers of a "deeper life in Christ" did not necessarily wish to leave their denominational churches, whether Methodist, Baptist, Calvinist, Presbyterian or Congregationalist. The desire to live a holy life transcended denominational lines. However, the ecclesia of many mainline Protestant denominations rejected the emerging doctrine of "entire sanctification" taught within the holiness movement. Such rejection precipitated an exodus of members. By 1899 there were five major black groups that had been organized which survived to become leading de- nominations in the twentieth century. These predominately black groups were found in eastern and southeastern states and were led by black prelates.

Henry Lee Fisher ( 1874-1947 ) became leader of the United Holy Church of America (founded 1886) in Method, North Carolina. Charles Price Jones ( 1865 - 1949 ) was founder and leader of the Church of Christ ( Holiness ) USA (founded 1894-95) in Jackson, Mississippi. Charles Harrison Mason ( 1886-1961 ) was founder and leader of the Church of God in Christ (founded in 1896-97) in Lexington, Mississippi. William Edward Fuller ( 1875-1958 ) became leader and founder of the Fire Baptized Holiness Church (founded 1898) which seceded from the white organization (similar name) founded by Benjamin Hardin Irwin in Georgia. Judge King ( 1872-1945 ) became leader and found- er of Christ Sanctified Holy Church (founded 1892), lead by Joseph B. Lynch.

Beginnings of Modern Pentecostalism

Christians who strongly desired to obtain and maintain the "deeper life in Christ" engaged in a variety of spiritual activities. Some would privately fast and pray, and some would attend revivals and outdoor camp meetings. Some would "tarry" before the Lord while others would continuously study the word of God. Such was the case of a small group of people in Topeka, Kansas.

Charles Fox Parham, a Caucasian had been influenced by the Congregational and Methodist/Episcopal denominations. During his adult life he embraced the tenets of the Holiness Movement. Generally those tenets included entire sanctification, baptism of fire and divine healing. These were in addition to the universal mainstream standards of conviction, repentance, conversion, justification, water baptism and the Lord's Supper. Parham, who died in 1929, opened a school in the fall of 1900 in Topeka, Kansas, naming it Bethel Bible School. Known as a school for "whites only," Parham introduced his students to the lesson subject, "The Baptism of the Holy Ghost." During the latter half of December due to an outside engagement, Parham left the school for several days but instructed the students to pray and study the lesson during his absence. Upon his return on the morning of December 31, 1900, the students revealed their findings and conclusions. Their consensus was that anyone who received the baptism of the Holy Ghost would exhibit the initial physical evidence of literally speaking in unknown tongues (languages).

Prayer sessions together with Bible study had been on- going for several days. Students were enveloped in an intense spiritual fervor. On New Year's Eve night during the watch meeting service, a student requested that hands be laid upon her during the prayer time. The student, Miss Agnes M. Ozman, began speaking in tongues on the morning of January l, 1901 (the first day of the new century ). During the following weeks, several of the thirty-odd students received .their baptism with the Holy Ghost, with the initial physical evidence of speaking in unknown tongues.

Overjoyed, Parham soon closed the school and with a few of the students, began to travel and conduct evangelistic services. From 1901 through 1904 he gained converts but no great growth developed. However, the winds of change began to blow.

Parham was invited to preach at services on Easter Sunday, 1905, in Orchard Texas. His message was so well received that a revival broke out. This was the beginning of Pentecost in Texas. On July 10, 1905, Parham, together with about two dozen co-workers, returned to Texas to conduct a revival in Houston. It caught on and people from near-by cities came to receive their personal Pentecost. After traveling elsewhere, Parham conducted a mighty revival in Galveston, Texas, during the fall of 1905. Following the outpouring of the Holy Ghost in Galveston zealous believers approached Parham concerning their need for Bible study and training. In December 1905 he opened the Bible Training School at 503 Rusk Street in Houston Texas. Opened as a faith ministry, the school did not charge fees or tuition. By 1907, it was reported that nearly 13,000 people had come under the influence of Parham's Pentecostal message.

World-Wide Proliferation of Pentecostalism

In the winter of 1906, Sister Neely Terry, who had received her baptism under Parham in Houston, returned to her home in Los Angeles, California. She was a member of a mission on 9tb and Santa Fe Streets, pastored by Sister Hutchins. The pastor, who had embraced the tenets of the Holiness Movement, desired to have a capable man to assist her in pastoring the congregation. Terry spoke of a man that she had met in Houston, whom she believed would be an ideal assistant. The leaders then invited the man to preach at the mission in Los Angeles.

William J. Seymour (1870-1922), an African American, briefly attended the Bible Training School in Houston. As a minister who had embraced tenets of the Holiness Movement, he worshipped at a Holiness church in Houston. As a student at Parham's house school; Seymour was subjected to racism. Blacks were not permitted to sit or study in the main classroom with whites but were relegated to an anteroom. Lesson discussions were heard through open doors between the rooms. When W. J. Seymour received the invitation from the former school mate, Neely Terry, be accepted. Seymour disapproved of segregation, so he left the school.

After arriving in Los Angeles early in 1906, Seymour was ready to preach. His first sermon, given at the Santa Fe Street Mission, was based on Acts 2:4. Hutchins, who had accepted holiness rejected Seymour's message of the baptism of the Holy Ghost with speaking in tongues as a "third work of grace." When he returned to the mission to conduct additional services, he found the door had been padlocked by Hutchins. Seymour then was invited by Brother and Sister Asbery, who were members of the mission, to conduct services in their home at 214 Bonnie Brae Street.

For several days there was intense prayer, preaching and praise in the Asbery home. On the evening of April 9, 1906, seven persons were baptized with the Holy Ghost with the physical manifestation of speaking in unknown tongues. The unusual, sudden rejoicing among the saints during the next few days drew on-lookers from the neighborhood. Crowds gathered daily. Several days later Seymour received the baptism. It became necessary to move to larger facilities. Within weeks an old, converted, livery stable was rented at 312 Azusa Street 9

From 1906 to 1909 a daily, explosive Holy Ghost revival attracted the attention of the city, the state, the country and the world. Three to nine services were conducted each day. From around the world and throughout the United States, people came to receive their personal Pentecost. Beggars, the wealthy, politicians, common laborers, religious leaders, and persons from various other socio-economic stations went to 312 Azusa Street. Strangely, their was no paid or volunteer media advertising, yet the news media, including the Los Angeles Times, reported on the "strange" occurrences." Miracles of physical healings and spiritual healings were recorded daily. ( The Apostolic Faith newspapers headlined stories from more than 20 countries.) Oftentimes it was reported that sinners would experience the presence and working of the Holy Spirit within them, one and two blocks distant from the mission meetings.

This unique African American leader, Seymour, had affected a world-wide, ecumenical message and movement. People came to Azusa Street from the various continents, received their personal Pentecost, and returned to their native countries to boldly proclaim the sacred message. This gigantic work of the Spirit overshadowed Parhams' work by such a magnitude that comparison is futile. Seymour was able to develop and maintain a totally integrated leadership among the brethren at Azusa Street. Racism and prejudice had been completely washed away "under the blood of Jesus." A fruit of the revival became visible.

One of the first interracial groups to form was the Pentecostal Assemblies of the World. Loosely organized, it was founded in 1906 by men who came under the influence of the Azusa Street revival. About a dozen years later, Elders E. W. Doak, G. T. Haywood, and D. C. Opperman incorporated and chartered the Pentecostal Assemblies of the World on January 25, 1919 in Indianapolis, Indiana. Due to resurfacing of racism several years later, perpetuated by the white brethren, a great split developed. Subsequently, Garfield Thomas Haywood ( 1880-1931 ), an African American, became presiding bishop of the Pentecostal Assemblies of the World from 1925 to 1931.

From 1909 until his death, Seymour traveled throughout the United States. During the beginning of the revival, he had named the work, Apostolic Faith Gospel Mission. Hence the spiritual enlightenment became known as the Apostolic Faith Movement. Seymour was both founder and co-founder of several organizations and denominations throughout America that used "Apostolic" in their official name.