|
1500s |
The Reformation
emphasizes Salvation by Grace alone through Faith alone.
Council of Trent
(Counter Reformation) by the Roman Catholic Church produces Jesuits,
one by the name of
Manuel Lacunza who promotes Millenarianism to counter the
eschatology of the Reformation's view of the Pope as the anti-christ.
(perspective on
the Council of Trent)
|
|
1600s |
Puritanism in 17th
Century England and its transplantation to America with its emphasis
on adherence to the Bible and the right to dissent from the
established church.
Pietism in 17th Century
Germany, led by Philipp Jakob
Spener and the
Moravians, which emphasized the spiritual life of the
individual, coupled with a responsibility to live an upright life.
|
|
1700s |
Quietism, as taught by the Religious Society of Friends
(Quakers), with its emphasis on the individual?s ability to experience
God and understand God?s will for oneself.
|
|
1700s |
Influenced By
Moravians;
The 1730s Evangelical Revival in England, led by Methodists
John Wesley and
his brother Charles
Wesley, which brought Wesley's distinct take on the teachings
of German Pietism to England and eventually to the United States. To
Wesley, sanctification is grace led spiritual growth. Christian
perfection, according to Wesley, is ?Instantly I resolved to dedicate
all my life to God, all my thoughts, and words, and actions? and ?the
mind which was in Christ, enabling us to walk as Christ walked.? It is
?loving God with all our heart, and our neighbor as ourselves? (A
Plain Account of Christian Perfection, 1.2). It is ?a
restoration not only to the favour, but likewise to the image of God,?
our ?being filled with the fullness of God? (The
End of Christ?s Coming, 3.5 pg 482). Imparted
righteousness, in Methodist theology, is that gracious gift of God
given at the moment of the new birth which enables a Christian
disciple to strive for holiness and sanctification.
John Wesley
believed that imparted righteousness worked in tandem with imputed
righteousness. Imputed righteousness is the righteousness of Jesus
credited to the Christian, enabling the Christian to be justified;
imparted righteousness is what God does in Christ by the power of the
Holy Spirit after justification, working in the Christian to enable
and empower the process of sanctification (and, in Wesleyan thought,
Christian perfection). The
"Holiness Movement"
was an exaggeration of Wesley teachings and Pentecostalism is Wesley
taken to extreme.
Links to Methodist Churches.
(Methodism
and the Negro in the United States:) |
|
1720 |
First Great Awakening begins (Theodorus
Jacobus Frelinghuysen arrives in New Jersey) |
|
1726 |
Gilbert Tennent
adopts Frelinghuysen's emphasis on experience |
|
1734 |
Jonathan Edwards joins the Great Awakening |
|
1740 |
George Whitefield arrives; Great Awakening spreads |
|
1759 |
The first Baptist church in Georgia
was comprised of those who worshiped on Saturday. The Tuckaseeking
Baptist Church (Effingham County) existed only from 1759 to about
1763, when persecution forced its members out of Georgia. No other
Seventh-Day Baptist congregation was gathered in Georgia until 1938.
Since then, 2 small congregations have struggled for life, 1 of which
is extinct. In 1998, the remaining church, located in Paulding County,
contained 36 members. Recently it has organized a mission in DeKalb
County. Both are affiliated with the Seventh Day Baptist General
Conference founded in 1802 and headquartered in Janesville, Wisconsin,
a national body sponsoring missionary, educational, and benevolent
ministries. |
|
1775-1778 |
The Brethren in Christ Church; origin was near the present
town of Marietta in Lancaster County, Pennsylvania. For the most part,
our founding mothers and fathers had an
Anabaptist background and were deeply affected by the
revivals of the great awakening of the eighteenth century and the
Pietistic
movement, which was spread in America by the Moravians and
German Baptists. These revivals emphasized a personal,
heart-felt conversion experience. |
|
1777 |
The first all-Black congregation in the
province was the
First African
Baptist Church of Savannah. However, most African-American
Georgia Baptists prior to the Civil War were slaves forced to hold
membership in white-dominated churches. |
|
1791 |
Arminian Baptists
had an organized presence in Georgia in 1791 when the Hebron
Baptist Church (Elbert County) was founded. Two other Arminian
churches soon followed in Columbia and Hancock counties, the South
Carolina-Georgia General Baptist Association existed briefly, and the
whole enterprise in that part of the state disappeared about 1797 |
|
1794 |
Zoar United Methodist Church, Philadelphia, was founded in
1794 by eighteen free African-Americans, fifteen men and three women.
The founders had separated themselves from the white-dominated St.
George's Methodist Episcopal Church but chose to remain in Methodism
with its traditions of early opposition to slavery, evangelical style
of preaching, and ministering to social needs. The early members first
worshipped from house to house, then met in an abandoned butcher shop
at Brown and Fourth Streets in the Campingtown area of Philadelphia.
Originally known as African Zoar, a church was constructed near the
site and dedicated on August 4, 1796 by Bishop Francis Asbury. |
|
1801 |
John Chavis, a "free
negro", is appointed by the Presbyterian General Assembly to work in
Virginia and North Carolina to serve as a missionary to other
African-Americans. |
|
1807 |
The first black Methodist church,
the
African Union Church, was incorporated in Wilmington DE. |
|
1811 |
Manuel Lacunza
publishes "La venida del Mes?as en gloria y majestad, observaciones
de Juan Josafat Ben-Ezra" A defense against Reformed Eschatology.
The beginning of Dispensationalism |
|
1812 |
"Free negro" and Baptist preacher
Joseph Willis forms Louisiana's first baptist church at Bayou
Chicot. He serves as pastor and helps organize other baptist churches
in the area. |
|
1800s (early) |
The First Great
Awakening in the 18th and early 19th Centuries in the United
States, propagated by
George Whitefield,
Jonathan Edwards, and others, with its emphasis on the initial
conversion experience of Christians |
|
1816 |
The
African Methodist
Episcopal Church is founded in Philadelphia PA.
CENTENNIAL
ENCYCLOPAEDIA OF THE African Methodist Episcopal Church |
|
1821 |
The
African Methodist Episcopal Zion Church is founded. |
|
1822 |
Now called the
Georgia
Baptist Convention, this body supported, and continues to
support,
Mercer
University, The Christian Index (the state Baptist
periodical), and various state and national Baptist mission,
educational, and publication projects. Georgia Baptists were
significantly involved in the formation of the
Southern Baptist Convention (Augusta, 1845). The Civil War and
its aftermath severely curtailed all of the convention's efforts. The
founding of the State Mission Board and the employment of a
professional leader, J. H.
DeVotie, in 1877 proved to be significant as a means of
rejuvenating broader Baptist ministries. Except for the depression
years, thereafter expansion was steady. Membership in 2001 included 93
associations, 3,510 churches, and 1,377,638 members. Affiliated with
the convention are about 100 African-American churches and missions
and about 250 congregations speaking about twenty languages other than
English. J. Robert White is full-time executive director-treasurer
with headquarters in Atlanta. |
|
1827 |
Edward Irving
Translates Manuel De
Lacunza's work and adopts a form of Dispensationalism.
Believes the church is in the "Age of Grace" and concludes that this
age has not yet ended. Therefore, the gifts given to this age are
still in operation but have been neglected. Irving begins teaching
that a person must be sanctified for the gifts to operate in their
life. Irving "prophecies" the Anti-Christ would come into power in the
year 1864.
(Coming of Messiah Volume 1)
(Coming of
Messiah Volume 2) |
|
1829 |
Congregationalists, Quakers, Mennonites,
Methodists and Unitarians organized the "underground railway" to help
slaves escape northward towards Canada and southward into Spanish held
territories |
|
1830 |
Edward Irving
influences
Margaret McDonald. She was born in 1815 and lived in Port
Glasgow, Scotland during the beginning years of the
Dispensationalism
movement under John Darby.
McDonald was
fifteen years old in 1830 when she claimed to be a "prophetess." She
would often go into trances and record visions of the end of the
world. Not much is known about
Margaret McDonald
the individual, but history indicates that she perhaps had a larger
influence on the early development of
Dispensationalism
than first suspected, and the controversy over her influence on the
movement continues. Margaret was a member of
Edward Irving's
congregation and shared with him her visions of a secret rapture of
the church. She also shared these same views with
John Darby during a
Darby visit of Port Glasgow. Irving
proposed the new doctrine of a secret rapture of the church at a
prophecy conference in Dublin Ireland in 1830 at Powerscourt
Castle (Lady
Powerscourt Letters) and soon after,
Darby developed the full-fledged
doctrine of Dispensationalism as it is known today. Among her
prophecies, McDonald claimed that Robert Owen, the founder of New
Harmony, Indiana was the Antichrist.
(The
life of Edward Irving, minister of the National Scotch church, London.
Oliphant, Mrs. (Margaret), 1828-1897.)
"The
Magnificent but Tragic Life of Edward Irving" |
|
1830 |
The
Plantation Mission Movement began. Methodist chapels were
constructed on many plantations. Methodist chapels were constructed on
many plantations ,As many as 1000 slaves lived on some plantations
with little contact with the outside or with whites, other than the
overseers. Many plantation slaves attended the chapels when a
Methodist circuit -riding preacher came by. Baptists also made
many converts. (a) Many blacks were permitted to become preachers
because Baptists had no educational requirement for the
ministry. (b) The role of minister was one of the only leadership
roles available to blacks. (c) Besides the fact that the Baptists
were a major group in the South, many of the Baptist
institutions, such as the Baptismal service by immersion, or communion
service (taken at the same time and not row by row), were attractive
to blacks, even reminding some of similar practices held among
African tribes
(picture of a Plantation Mission) |
|
1832 |
John Nelson
Darby attends the Powerscourt Conference, an annual
meeting of Bible students organized by his friend, the wealthy widow
Lady Powerscourt (Theodosia Wingfield Powerscourt). That conference
was also where he first described his discovery of the "secret
rapture."
(J.N.
Darby and the Brethren Assemblies)
(John Nelson Darby's
personal testimony)
(Early Days
of the Brethern) |
|
1800s (mid) |
The Second Great
Awakening in the 19th Century in the United States, propagated
by Charles Finney, Lyman Beecher, Francis Asbury, and others, which
also emphasized the need for personal conversion and is characterized
by the rise of evangelistic revival meetings. The Stone-Campbell
Restoration Movement (or simply, Restoration Movement) is a religious
reform movement born in the early 1800s in the United States during
the Second Great Awakening. "Stone-Campbell Movement" The
nickname is taken from the names of
Barton W. Stone
(Presbyterian) and
Alexander Campbell
(Reformed Baptist), who are regarded by some historians as the
leading figures of four independent movements with like principles who
merged together into two religious movements of significant size. Many
of the more conservative members of the Churches of Christ object to
the phrase "Stone-Campbell
Movement" as being derogatory.
Restorationism sought to renew the whole Christian church, on
the pattern set forth in the New Testament, without regard to the
creeds developed over time in Catholicism or Protestantism, which
allegedly kept Christianity divided. Churches are now found throughout
the globe, claiming to "concentrate on the essential aspects of the
Christian faith, allowing for a diversity of understanding with
non-essentials." Out of this movement came
William Miller (Millerites)
which formed many cults that we have today such as
Adventism,
Ellen White and the Seventh-day Adventist Church,
Charles Taze
Russell and the
Jehovah's
Witnesses. These were all formed from a eschatological view
and defines their soteriology. |
|
1836 |
Methodist woman, Sarah Worrall
Lankford, started the
Tuesday Meeting for the Promotion of Holiness in New York
City. A year later,
Methodist minister Timothy Merritt founded a journal called the
"Guide to Christian Perfection" to promote the Wesleyan message of
Christian holiness. Charles Finney lectures on holiness in New York
City. John Humphrey Noyes founds a perfectionist intentional community
at Putney, Vermont?precursor to his controversial Oneida (New York)
community. |
|
1836 |
Other non-Methodists also contributed to
the Holiness
Movement. During the same era two men affiliated with Oberlin
College, Asa Mahan,
the president, and
Charles Grandison Finney, an evangelist, promoted the idea of
Christian holiness. In 1836
Mahan experienced what he called a baptism with the Holy
Ghost. Mahan
believed that this experience had cleansed him from the desire and
inclination to sin.
Finney believed that this experience might provide a solution
to a problem he observed during his evangelistic revivals. Some people
claimed to experience conversion, but then slipped back into their old
ways of living.
Finney believed that the filling with the Holy Spirit could
help these converts to continue steadfast in their Christian life. |
|
1837 |
Sarah
Lankford?s sister, Phoebe Palmer, experienced what she called
?entire sanctification.? She began leading the Tuesday Meeting for the
Promotion of Holiness. At first only women attended these meetings,
but eventually
Methodist bishops and other clergy members began to attend them
also. The Palmers eventually purchased the Guide, and Mrs. Palmer
became the editor of the periodical, then called the
"Guide to Holiness." In 1859 she published "The
Promise of the Father", in which she argued in favor of women in
ministry. This book later influenced
Catherine Booth,
co-founder of the
Salvation Army. The practice of ministry by women is common but
not universal within the denominations of the
Holiness Movement.
Timothy
Merritt founds the "Guide
to Christian Perfection", later Guide to Holiness. |
|
1837 |
At the
Tuesday Meetings, Methodists soon enjoyed fellowship with
Christians of different denominations, such as Congregationalist,
Thomas Upham. Upham was the first man to attend the meetings, and his
participation in them led him to study mystical experiences, looking
to find precursors of holiness teaching in the writings of persons
like German Pietist Johann Arndt, and Roman Catholic mystic, Madame
Guyon. |
|
1838 |
The Presbyterian church divided
over slavery.
http://www.americanpresbyterianchurch.org/the_schism_of_1837.htm |
|
1841-1844 |
The Baptist movement in the U.S.
had maintained a strained peace by carefully avoiding discussion of
the topic. The American Baptist Foreign Mission Board took neither a
pro nor anti-slavery position. An
American Baptist
Anti-Slavery Convention in 1840 brought the issue into the
open. Southern delegates to the 1841 Triennial Convention of the
Board "protested the abolitionist agitation and argued that, while
slavery was a calamity and a great evil, it was not a sin according to
the Bible." (J. G. Melton, "The Encyclopedia of American Religions,"
Volume I, Triumph Books, (1991), Volume II, Page 5) The Board later
denied a request by the Alabama Convention that slave owners be
eligible to become missionaries. In a test case, the Georgia
Baptist nominated a slave owner as a missionary and asked asked
the Home Missions Society to approve their choice. No decision
was made. Finally, a Baptist Free Mission Society was formed;
"it refused 'tainted' Southern money." The Southern members withdrew
and formed the Southern Baptist Convention, which eventually
grew to become the largest Protestant denomination in the U.S. |
|
1843 |
The Wesleyan Church is a religious denomination associated
with the holiness
movement that has roots in Methodism and the teachings of
John Wesley.
Orange Scott organizes the Wesleyan Methodist Connection at Utica, New
York. Phoebe Palmer publishes The Way of Holiness. (J.G. Melton, "The
Encyclopedia of American Religions," Volume I, Triumph Books,
(1991), Volume II, Page 5) |
|
1843 |
Clergy and laity of the
Methodist Episcopal Church left to form the Wesleyan
Methodist Church in America. The split was caused primarily by the
slavery issue. The church had reneged on an earlier decision to forbid
members to own slaves. Church teaching and practices were two
additional points of friction. The Wesleyan Methodist Church
continues today as the Wesleyan Church. |
|
1844 |
The General Conference of the Methodist
Episcopal Church split into two conferences because of tensions
over slavery and the power of bishops in the denomination. The two
General Conferences, the Methodist Episcopal Church (North) and
Methodist Episcopal church, South remained separate until a
merger in 1939 created the Methodist Church. The latter became
the present United Methodist Church as a result of additional
mergers. "Slavery and Religion in America: A time line 1440 - 1866,"
at:
http://www.ipl.org/ref/timeline/ |
|
1845 |
In 1845,
John
Morgan, professor at Oberlin College, published an article in
the Oberlin Quarterly Review entitled ?The Gift of the Holy Ghost.?
Morgan defined the ?second blessing,? which he calls ?the baptism in
the Holy Ghost,? as an experience subsequent to conversion that endues
the Christian with power for effective witnessing. Although the Holy
Spirit is with the believer prior to this event, through
Spirit-baptism he or she comes to know God in a more intimate
relationship. Morgan based his doctrine of Spirit-baptism on various
texts, but especially on the book of Acts. In fact, he says that Acts
gives a ?. . . glowing account of the effects of this effusion of the
Holy Ghost, of the super-human wisdom, energy, boldness, and success
with which the before timid and inefficient Apostles preached the
Gospel.? (John Morgan, ?The Gift of the Holy Ghost,? Oberlin Quarterly
Review vol. 1, no. 1 (August 1845), 90-116.)
Morgan believed that this ?baptism in the Holy Spirit,? which empowers
the believer for effective Christian service, is meant for all
believers. In fact, without the enduement with power from on high, one
is not prepared to convert the nations to God, which is the task that
God has given. Those who have experienced the second blessing know it,
not because of some ?external token or evidence,? but because it is an
internal blessing that ?. . . meets the highest aspirations of the
pious soul.?
Morgan?s contribution to the second blessing doctrine is that he
subordinates the holiness theme to that of ?empowering for witness.?
While not excluding other interpretations, he introduced the idea that
the purpose of this experience is primarily to equip believers for
service. |
|
1848 |
Wesleyan Methodists championed the
rights of women. The Wesleyan Chapel in Seneca Falls, New York
hosted the first Women's Rights Convention also known as the
Seneca Falls
Convention. It is commemorated by the Women's Rights National
Historical Park in the village today. |
|
1850 |
The
Five Points
Mission is founded in New York City by
Phoebe Palmer and
other Methodist women. |
|
1851 |
J.F. Brennan published
"Bible
defense of slavery." He claimed that Cain's parents were Eve
and the serpent. (serpent seed doctrine) Dan Rogers, "The
evidence of black people in the Bible," at:
http://www.christianodyssey.com/bible/africans.html |
|
1851 |
Landmark Baptists,
J. R. Graves (Raised
in the Angelican Church) became a strong force throughout parts
of the deep South. Graves and his colleagues produced a unique
combination of ideas and practices, some of which were common to other
Baptists as well. Local Baptist congregations were thought to be the
only true churches, together comprising the Kingdom of God on earth
and able to trace their lineage back to the New Testament through a
succession of non-Roman Catholic bodies. Baptists should not accept
the so-called baptism of other groups (not even their immersion), not
share the Lord's Supper with them, not recognize their ordinations,
and not permit their ministers in Baptist pulpits. Southwide and
statewide mission boards were held to circumscribe the power of a
local church; missionaries could properly be sent out only by a
church, an association, or a district convention quickly responsive to
the dictates of its constituent churches. Before the Civil War this
point of view was influential in the short-lived Cherokee Georgia
Baptist Convention of Northwest Georgia. |
|
1857 |
Extensive revivals break
out in Ontario, Canada as a result of
Phoebe Palmer's
ministry. |
|
1858 |
Presbyterian
William Boardman
also promoted the idea of holiness through his evangelistic campaigns,
and through his book "THE
HIGHER CHRISTIAN LIFE," which was published in 1858. |
|
1858 |
Hannah
Whitall Smith, of the Religious Society of Friends (also known
as Quaker), experienced a profound personal conversion. |
|
1859 |
Phoebe Palmer
publishes "The
Promise of the Father", a closely argued biblical defense
of women in ministry that would influence
Catherine Booth,
cofounder of the
Salvation Army. |
|
1860 |
Hannah
Whitall Smith, found what she called the ?secret? of the
Christian life, devoting one?s life wholly to God and God?s
simultaneous transformation of one?s soul. Her husband,
Robert Pearsall
Smith, had a similar experience at the first holiness camp
meeting in Vineland, New Jersey in 1867. |
|
1860 |
Ministers and laity of the Methodist
Episcopal Church's Genesee Conference in western New York state were
expelled from the church for insubordination. They left to form the
Free
Methodist Church of North America. They split over a variety
of factors, including theological disagreements, the perceived
worldliness of the original church, and slavery. Their leader
"...Roberts and most of his followers were radical abolitionists in
the years immediately prior to the Civil War, at a time when many
within the Methodist Episcopal church were hesitant in their
condemnation of the practice of slavery." The denomination continues
today in the U.S., Canada and in countries around the world. (J.G.
Melton, op. cit., Volume I, Page 211) |
|
1860 |
Free
Methodist Church is formed. led by B. T. Roberts, who was
defrocked in the Methodist Episcopal Church for criticisms of the
spiritual laxness of the church hierarchy.
The Free
Methodists are so named because they believed it was improper
to charge for better seats in pews closer to the pulpit. They also
opposed slavery and supported freedom for all slaves in the United
States, while many Methodists in the South at that time did not
actively oppose slavery. Beyond that, they advocated "freedom" from
secret societies, which had allegedly undermined parts of the
Methodist Episcopal Church. An example would be Free Masons. |
|
1861 |
Methodist southern bishops kept
their regional denomination from officially backing secession. After
the Confederacy became a reality, white Georgia Methodists
supported it, since their church _Discipline_ required obedience to
whatever government was in power. After southern defeat, they had no
difficulty submitting again to the authority of the U.S.A. in secular
matters, while yielding to no one but God in matters sacred. Owen
believes that the southern church actually came out of the war
stronger than ever. An institution not under government control, the
Methodist Episcopal Church, South (MECS), gave white
Wesleyans a refuge from northern cultural and political
domination. Meanwhile, black Methodists flocked out of the
Caucasian-controlled denomination into the African Methodist
Episcopal (AME) and the Colored Methodist Episcopal (CME)
Church, where former bondsmen found bastions against the destructive
influence of white supremacy. (Christopher H. Owen. _The Sacred Flame
of Love: Methodism and Society in Nineteenth-Century Georgia. Athens
and London: The University of Georgia Press, 1998. xx + 290 pp. Notes,
bibliography, and index. $50.00 (cloth), ISBN 0-8203-1963-5. Reviewed
for H-AmRel by Thomas A. Scott <tscott@ksumail.kennesaw.edu>,
Department of History and Philosophy, Kennesaw State University,
Georgia) |
|
1861 |
The Presbyterians were able to
remain united in spite of tensions created by the slavery issue.
Shortly after the Civil War began, the Southern presbyteries of the
United Presbyterian Church in the United States of America
withdrew and organized the Presbyterian Church in the Confederate
States (later renamed the Presbyterian Church in the United
States). The split was healed in 1983 with the merger of these two
bodies and the creation of the Presbyterian Church (U.S.A.). |
|
1861 |
T.B.
Barratt was born in Albaston, England on the 22nd.of July, 1862
into a family of strong Wesleyan Methodists. His family moved to
Norway while he was yet very young. As a Methodist minister Barratt
had Pastored several churches in Norway, translated a number of books
from English (he was bilingual) and defended the Methodist cause in
Norway. He went to America in 1906 to raise funds for their church in
Oslo. He went to A.B. Simpson?s
missionary home and while their was ?touch? by the Spirit, he at first
called this the baptism in the Holy Ghost. |
|
1865 |
The Salvation Army is a Protestant evangelical Christian
denomination founded in 1865 by Methodist ministers
William Booth
and Catherine Booth. |
|
1865 |
The
Zion Baptist Association, was the first African-American
general body in the state of Georia, followed almost immediately by
Ebenezer Missionary
Baptist Association. |
|
1867 |
National Holiness Association formed in Vineland, NJ
Since North American Classical Pentecostalism began primarily among
American holiness people, it would be difficult to understand the
movement without some basic knowledge of the milieu in which it was
born. Indeed, for the first decade of this century practically all
North American Pentecostals had been active in holiness churches or
camp meetings. Most of them were either Methodists, former Methodists,
or people from kindred movements that had adopted the Methodist view
of the second blessing. They were overwhelmingly
Arminian in their basic
theology and were strongly perfectionistic in their spirituality and
lifestyle. |
|
1867 |
The
First National Camp Meeting Association for the Promotion of Christian
Holiness with a notice that said: [We are summoning,]
irrespective of denominational tie...those who feel themselves
comparatively isolated in their profession of holiness?that all would
realize together a Pentecostal baptism of the Holy Ghost.... (The
beginning of the use of the term Pentecostal to designate believers)
under the leadership of John S. Inskip, John A. Wood, Alfred Cookman
and other Methodist ministers. The gathering attracted as many as
10,000 people on the Sabbath. At the close of the encampment, while
the ministers were on their knees in prayer, they formed the National
Camp Meeting Association for the Promotion of Holiness, and agreed to
conduct a similar gathering the next year. Today this organization is
commonly known as the
National Holiness Association, although the official name is
the Christian Holiness Partnership. |
|
1868 |
The
second National Camp Meeting was held at Manheim,
Pennsylvania, and drew upwards of 25,000 persons from all over the
nation. People called it a "Pentecost," and it did not disappoint
them. The service on Monday evening has almost become legendary for
its spiritual power and influence upon the people. The third National
Camp Meeting met at Round Lake, New York, and by this time the
national press attended, and write-ups appeared in numerous papers,
including a large two-page pictorial in Harper's Weekly. These
meetings made instant religious celebrities out of many of the
workers. Robert
and
Hannah Smith were among those who took the holiness message to
England, and their ministries helped lay the foundation for the
now-famous Keswick Convention. |
|
1869 |
Black Pentecostalism emerged out of three
nineteenth-century renewal movements within the black church: the
black Holiness movement, the black Restorationist movement, and the
healing movement?and all three had from the beginning a desire to
bring blacks and whites together.
The black Holiness movement arose during the decades before the Civil
War but only developed institutions in 1869 when the first black
Holiness denomination was formed: the Reformed Zion Union Apostolic
Church. The early movement was mainly found among black Methodist
congregations from North Carolina to New York, but soon the movement
spread, invading black Baptist and independent religious movements. |
|
1870 |
Blacks organized the Missionary Baptist
Convention of Georgia. A body which is perpetuated to some degree
in four existing groups: the large General Missionary Baptist
Convention (headquartered in Atlanta; Cameron M. Alexander,
president), the New Era Baptist Convention (headquartered in Atlanta;
Hopie Strickland, Jr., president), the Georgia Baptist Missionary
and Educational Convention (headquartered in Macon; Melvin Fussell,
president), and the Georgia Baptist Missionary Convention
(headquartered in Macon; J. L. Mills, Sr., president). Black Georgia
Baptists were significantly involved in the formation of the
National Baptist Convention of the United States of America
(Atlanta, 1895). |
|
1870 |
Presbyterian
William Boardman
began his own evangelistic campaign in England, bringing with him
Robert Pearsall
Smith and his wife,
Hannah
Whitehall Smith, to help spread the Holiness message. |
|
1871 |
American evangelist
Dwight L.
Moody had what he called an ?endowment with power,? as a
result of some soul-searching and the prayers of two Methodist women
who attended one of his meetings. He did not join the
Holiness Movement,
but certainly advanced some of its ideas, and even voiced his approval
of it on at least one occasion. (Darbyism
is promoted by
D.L. Moody and taught at The Moody Bible Institute. Influenced by
John Nelson Darby,
Moody
and a follower named
William Eugene Blackstone (this link has a
lot of other links that I have not read...USE CAUTION!)
propagate "American Zionist". |
|
1872 |
The Western
Holiness Association?first of the regional associations that
prefigured "come-outism"?is formed at Bloomington, Illinois. |
|
1873 |
On May 1st 1873, Rev'd
William Haslam
introduced
Robert Pearsall Smith to a small meeting of Anglican clergymen
held at Curzon Chapel, Mayfair, London. Two men whose lives were
revolutionized by what they heard were Evan Henry Hopkins and Edward
William Moore. Little by little, Methodist churches in the London area
became open to the concept of Christian holiness, which was their
rightful inheritance from their founder.
Robert Pearsall
Smith warned them that they would end up falling behind other
churches who had embraced the movement, and they began to invite
Higher Life teachers to explain the doctrine to them. |
|
1874 |
The first large-scale
Higher Life meetings took place from July 17-23, 1874, at the
Broadlands estate of Lord and Lady Mount Temple. The meetings were
held primarily for Christian students at Cambridge University. At the
end of these meetings, Sir Arthur Blackwood, Earl of Chichester and
president of the Church Missionary Society, suggested that another
series of meetings for the promotion of holiness be conducted at
Oxford later that summer. |
|
1875 |
A Convention for the Promotion of Holiness
was held at Brighton from May 29-June 1, 1875. The prominent American
evangelist
Dwight L. Moody told his London audiences that the Brighton
meeting was to be a very important one. About eight thousand people
attended it. T. D. Harford-Battersby attended this convention
and made arrangements to have one in his parish in
Keswick. He was the recognized leader of
this annual convention for several years until his death. A gradual
distinction developed between traditional Methodists and the newer
Keswick speakers.
Keswick took on a more Calvinistic tone, as
Keswick preachers took pains to distance themselves from the
Wesleyan doctrine of eradication (the doctrine that original sin could
be completely extinguished from the Christian soul prior to death).
Keswick speakers began using the term
"counteraction" to describe the Holy Spirit's effect on original sin,
often comparing it to how air pressure counteracts gravity in lifting
an airplane. Modern Wesleyan-Arminian
theologians regard the Keswick theology as
something different from their own dogma of entire sanctification.
|
|
1875 |
Harford-Battersby organized and led the
first Keswick Convention in 1875.
Over four hundred people met under the banner of ?All One in Christ
Jesus.? British speakers included Anglicans, such as the J. W. Webb-Peploe,
Evan H. Hopkins, and Handley Moule, as well as Frederick Brotherton
Meyer, a Baptist, and Robert Wilson, a Friend. An annual convention
has met in Keswick ever since and has had
worldwide influence on Christianity. Columbia Bible College and
Seminary (Columbia, SC) was founded by one of the early leaders of the
American Keswick movement, Robert C.
McQuilkin. His son, Robertson McQuilkin, contributed the
Keswick chapter to the book "Five Views of
Sanctification." This is what is known as the "Keswick
Doctrine" (KESWICK
MOVEMENT?S LASTING IMPACT ON FUNDAMENTALISM?S VIEW OF SANCTIFICATION) |
|
1862-1877 |
John Nelson
Darby travels to America to preach this new Dispensational
pre-trib Rapture doctrine |
|
1879 |
Unsatisfied as a lawyer,
B.H. Irwin decides to
enter the ministry and was ordained by the Baptist Church.
Irwin came into contact
with one of the "Bands" of the Iowa Holiness Association and was
convinced about the reality of the second blessing. Irwin devoured the
works of John Wesley,
but became more interested in
John Fletcher,
Wesley's successor in the English Methodist Societies. Irwin was
especially impressed with
John Fletcher's
Checks to Antinomianism. According to his reading of
Fletcher, many early English Methodists testified to an experience
beyond salvation and sanctification which they called "the baptism of
burning love." |
|
1881 |
The Church of God (Anderson) is a non-denominational,
Holiness movement
believing group of Christians with roots in Wesleyan pietism and also
in the restorations and (arguably)
Anabaptist traditions. Perhaps its most distinctive feature is
that there is no formal membership, since the movement believes that
belief in Christ makes one a member. Similarly, there is no formal
creed other than the Bible. Accordingly, there is much official room
for disagreement, even though the movement's culture is strongly
rooted in Wesleyan holiness theology. Founded By
Daniel Sidney Warner
and several others. Warner had been a member of the General
Eldership of the Church of God. He differed with the
Winebrennerians on the doctrine of sanctification, which he held to be
a second definite work of grace, and on the nature of the church. The
desire of Warner and the others was to forsake denominationalism and
creeds. To this end, they determined to trust in the Holy Spirit as
their guide and the Bible as their creed. |
|
1886 |
The
Church of God founded by
A. J.
Tomlinson and
Elder Richard Spurling, an ordained Baptist minister, became
dissatisfied with what he believed were overly creedal approaches to
New Testament Christianity. Spurling collaborated with seven members
from Missionary Baptist churches in Monroe County, Tennessee and
Cherokee County, North Carolina. These small fellowships organized the
"Christian Union", with the stated intent to unite on the principles
of the New Testament without reference to restatements of the faith in
creedal form.
The Church of God (Charleston) descends from this movement.
Ultimately, the "Christian Union", under leadership of Spurling's son
and others, including a former Quaker and Bible salesman named
A. J. Tomlinson, |
|
1886 |
United Holy Church of
America Founded Bishop Henry L. Fisher |
|
1886 |
The Church of God (Holiness) founded in Centralia,
Missouri. The movement grew out of disaffected Methodists that had
been participating in the Southwestern Holiness Association.
The leading cause of their departure from the Methodist Church was
their zealous propagation of the doctrine of entire sanctification,
and Methodist opposition to the Church of God interpretation of that
doctrine. The churches were originally referred to as Independent
Holiness People. One of the early leaders was John Petit Brooks
(1826-1915), who was editor of the Banner of Holiness, and
later The Good Way and The Church Herald. He left the
Methodist Episcopal Church circa 1886. |
|
1887 |
The Christian and
Missionary Alliance founded by,
Dr. A. B. Simpson was a
Presbyterian
clergyman motivated by the spiritual needs of the metropolitan
multitudes in North America, as well as by those of the unevangelized
peoples in other lands. He was compelled by a sense of urgency to take
this message to all nations because of Jesus' statement in Matthew
24:14: This gospel of the kingdom will be preached in the whole world
as a testimony to all nations, and then the end will come. (NIV
translation) During the beginning of the twentieth century, Simpson
became closely involved with the growing Pentecostal movement, an
offshoot of the
Holiness movement. It became common for Pentecostal pastors
and missionaries to receive their training at the Missionary Training
Institute that Simpson founded. Pre-millennial (dispensational)
influenced by Darby and Edward Irving.
Albert Benjamin Simpson
read Boardman?s HIGHER
CHRISTIAN LIFE, in 1874, and felt the need for such a life
himself. |
|
1887 |
The
Association of Pentecostal Churches of America. On July
21, 1887, the People?s Evangelical Church was organized with 51
members at Providence, Rhode Island, with Fred A. Hillery as pastor.
The following year the Mission Church at Lynn, Massachusetts, was
organized with C. Howard Davis as pastor. On March 13 and 14, 1890,
representatives from these and other independent Holiness
congregations met at Rock, Massachusetts, and organized the Central
Evangelical Holiness Association with churches in Rhode Island, New
Hampshire, and Massachusetts. In 1892, the Central Evangelical
Holiness Association ordained Anna S. Hanscombe, believed to be the
first of many women ordained to the Christian ministry in the parent
bodies of the Church of the
Nazarene.
|
|
1888 |
A handful of congregations bearing the
name The Holiness Church were organized in Texas by ministers
Thomas and Dennis Rogers, who came from California. |
|
1894 |
William Howard Hoople founded a Brooklyn
mission, reorganized the following May as
Utica
Avenue Pentecostal Tabernacle. By the end of the following
year, (Nazarene
History) |
|
1894 |
Asserting the reality of sinless
perfection in this life, 4 new churches in and near Wilcox County
formed the Holiness Baptist. (Wesleyian influence)
Strict Sabbatarians, they abstain from tobacco, intoxicating liquors,
tea, coffee, dances, gambling, public ball games, swimming pools,
circuses, television, short hair for women and long hair for men,
immodest attire, and secret societies. Some are pacifist and reject
capital punishment. Some speak in tongues. A few women are recognized
as preachers and pastors. At one time or another two periodicals, The
Gospel Standard and the Holiness Baptist Herald, have been issued, and
two campgrounds continue to be maintained in Coffee County. |
|
1894 |
The
Holiness Church of Christ. In July 1894, R. L. Harris
organized the New Testament Church of Christ at Milan, Tennessee,
shortly before his death. Mary Lee Cagle, widow of R. L. Harris,
continued the work and became its most prominent early leader. This
church, strictly congregational in polity, spread throughout Arkansas
and western Texas, with scattered congregations in Alabama and
Missouri. Mary Cagle and a coworker, Mrs. E. J. Sheeks, were ordained
in 1899 in the first class of ordinands.
(Nazarene History) |
|
1895 |
Bedford
Avenue Pentecostal Church; delegates from three
congregations adopted a constitution, a summary of doctrines, and
bylaws, forming the Association of Pentecostal Churches of America.
(Nazarene History) |
|
1895 |
Emmanuel
Pentecostal Tabernacle; delegates from three congregations
adopted a constitution, a summary of doctrines, and bylaws, forming
the Association of Pentecostal Churches of America.
(Nazarene History) |
|
1895 |
The Church
of the Nazarene. In October 1895, Phineas F. Bresee,
D.D., and Joseph P. Widney, M.D., with about 100 others, including
Alice P. Baldwin, Leslie F. Gay, W. S. and Lucy P. Knott, C. E. McKee,
and members of the Bresee and Widney families, organized the Church of
the Nazarene at Los Angeles. At the outset they saw this church as the
first of a denomination that preached the reality of entire
sanctification received through faith in Christ. They held that
Christians sanctified by faith should follow Christ?s example and
preach the gospel to the poor. They felt called especially to this
work. They believed that unnecessary elegance and adornment of houses
of worship did not represent the spirit of Christ but the spirit of
the world, and that their expenditures of time and money should be
given to Christlike ministries for the salvation of souls and the
relief of the needy. They organized the church accordingly. They
adopted general rules, a statement of belief, a polity based on a
limited superintendency, procedures for the consecration of
deaconesses and the ordination of elders, and a ritual. These were
published as a Manual beginning in 1898. They published a paper known
as The Nazarene and then The Nazarene Messenger. The
Church of the Nazarene spread chiefly along the West Coast, with
scattered congregations east of the Rocky Mountains as far as
Illinois. Among the ministers who cast their lot with the new church
were H. D. Brown, W. E. Shepard, C. W. Ruth, L. B. Kent, Isaiah Reid,
J. B. Creighton, C. E. Cornell, Robert Pierce, and W. C. Wilson. Among
the first to be ordained by the new church were Joseph P. Widney
himself, Elsie and DeLance Wallace, Lucy P. Knott, and E. A. Girvin.
(Nazarene History) |
|
1895 |
Cyrus Ingerson Scofield was called as pastor of Moody's
church, the Trinitarian Congregational Church of East Northfield,
Massachusetts, and he also took charge of Moody?s Northfield Bible
Training School. |
|
1895 |
Iowa Fire-Baptized Holiness Association Formed by
B.H. Irwin Irwin
constructed the doctrine of a "third blessing" for those who had
already been sanctified. This was the baptism of the Holy Ghost and
with fire, or simply the baptism of fire. This would be the enduement
of power from on high through the Holy Spirit |
|
1896 |
John Alexander
Dowie Founded the Christian Catholic Apostolic
Church in America Dowie claimed to be Elijah. Though Dowie
himself did not accept the Spirit-baptism with tongues theology, he is
called "the father of healing revivalism in America" (Harrell, All
Things Are Possible, p. 13). Influenced by Edward Irving and
Darby's pre-trib rapture,
dispensational teachings. Dowie claims to be the prophet Elijah. In
spite of Dowie's heretical doctrines and unscriptural ministry, he
prepared the way for
Charles Parham and his equally unscriptural Pentecostalism.
The Dictionary of Pentecostal and Charismatic Movements notes that
many of the most famous Pentecostal evangelists went out from Zion (p.
368) and dozens of Parham's followers at Zion joined the
Assemblies of
God at its formation in 1914. In fact, three of the original
eight members of the AOG general council were from Zion City (p. 370).
Those who arose from Zion City to become influential in the
Pentecostal movement included F.F. Bosworth, John Lake, J. Rosewell
Flower, Daniel Opperman, Cyrus Fockler, Fred Vogler, Marie Burgess
Brown, William Piper, F.A. Graves, Lemuel Hall, Martha Robinson,
Gordon Lindsay, and Raymond Richey. Influential
Assemblies of
God minister Gordon Lindsay, editor of Voice of Healing, wrote
Dowie's biography and gave him credit for influencing "a host of men
of faith who have had powerful ministries," referring to generations
of Pentecostal preachers. |
|
1896 |
Southern Baptist preacher in N.C.,
Richard G. Spurling, Sr., said the first century gifts were
now back in the world. Out of Sparling's revival came the Thomlison
Brothers, founders of the Southern Church of God whose college is
now on the old Bob Jones campus (Lee College). Converts to pre-trib
Dispensationalism |
|
1896 |
On November 12, 1896, a joint committee of
the
Central Evangelical Holiness Association and the
Association of Pentecostal Churches of America met in Brooklyn
and framed a plan of union, retaining the name of the latter for the
united body. Prominent workers in this denomination were Hiram F.
Reynolds, H. B. Hosley, C. Howard Davis, William Howard Hoople, and,
later, E. E. Angell. Some of these were originally lay preachers who
were later ordained as ministers by their congregations. This church
was decidedly missionary, and under the leadership of Hiram F.
Reynolds, missionary secretary, embarked upon an ambitious program of
Christian witness to the Cape Verde Islands, India, and other places.
The Beulah Christian was published as its official
paper. (Nazarene
History) |
|
1896 |
The
Shearer
Schoolhouse Revival was a religious phenomenon that occurred
during a series of meetings conducted in the summer of 1896 in
Cherokee County, North Carolina. The revival was characterized by what
participants believed to be the biblical experience of speaking in
tongues. The group that hosted these worship gatherings eventually
became known as the Church of God (Cleveland). |
|
1896 |
Holy Church of North Carolina
Elder Charles Christopher Craig (1870 -
1928) and General Mother Emma Elizabeth Craig (1872 - 1966). According
to: The History of the United Holy Church of America by the
late Bishop H. L. Fisher, page 8, paragraph 1 - "A call meeting by the
late Elder C. C. Craig and Rev. Emma Craig for the purpose of uniting
all independent Holy groups under one banner." |
|
1896 |
The Church of God and Saints of Christ, part of a religious
sect known more generally as the ?Black Jews, William S. Crowdy,
a black Baptist deacon in Lawrence, Kansas, who claimed to have a
prophetic mission from God, the Church of God and Saints of Christ
claimed ?Jesus the Anointed? as their chief cornerstone, while
averring a foundation on the patriarchs of Jewish tradition as well.
The emerging sect celebrated traditional Jewish feasts and holidays,
but emphasized ?prophetic Judaism? over ?legalistic Judaism? and
maintained a blend of Jewish and Christian theology. |
|
1897 |
Church of God in
Christ (TURN DOWN your volume before clicking this link) |
|
1898 |
The
Pentecostal Mission. O. McClurkan, a Cumberland
Presbyterian evangelist, led in forming the Pentecostal
Alliance at Nashville, which brought together Holiness people from
Tennessee and adjacent states. This body was very missionary in spirit
and sent pastors and teachers to Cuba, Guatemala, Mexico, and India.
McClurkan died in 1914. The next year his group, known then as the
Pentecostal Mission, united with the
Pentecostal Church of the Nazarene.
(Nazarene History) |
|
1898 |
Pentecostal Holiness Church The North Carolina Conference of
the IPHC began in 1898. It is the oldest conference in the IPHC. The
conference has 201 churches and 27,234 members. |
|
1898 |
Irwin designated the Anderson meeting the
First
General Council of the Fire-Baptized Holiness Association. The
government was a totally centralized autocracy with the General
Overseer chosen for life. He in turn had absolute power to appoint all
state "Ruling Elders," as well as to make all pastoral appointments.
Irwin came to teach
that beyond the baptism of fire there were other "fiery baptisms"
which he designated by chemical names like dynamite, lyddite, and
oxidite. Irwin's "experience"; "August 1st, 1898, I was
pardoned of my sins. On the following Sunday at 11o'clock, God
sanctified me wholly. A few days later I received the Comforter.
Later on in October, God gave me the Baptism of fire. The devil, and
all the hosts of hell cannot make me doubt this. When my sister Mattie
was married I fell into a trance, and saw a vision. During services a
night or so afterwards, God showed me that I needed more power for
service; so I made my wants known and prayer being offered my faith
took hold of God's promises, and I received the Dynamite. A few
nights after this I received the definite experience of Lyddite."
(1) |
|
1898 |
Charles Fox Parham met up
with Fire-Baptized enthusiasts in Topeka. Irwin, Mr. & Mrs. John
Linhirt, Mary Linhirt, and Noah Hershey were part of Irwin's 1899
traveling party that accompanied him to the second general council
of the Fire-Baptized Holiness Association .
(2)
Parham attends classes,
in Chicago, presented by
John Alexander
Dowie. |
|
1898 |
First Pentecostal Holiness Congregation
Organized in Goldsboro, NC by
J.H.
King |
|
1899 |
Fire-Baptized Holiness Association. Adopts the following
"Constitution"; founded by William Edward Fuller Sr.
1.We believe also that the baptism of the
Holy Ghost is obtainable by a definite act
of appropriating faith on the part of the fully cleansed believer.
2. We believe also that the baptism with fire is a definite,
scriptural experience,
obtainable by faith on the part of the Spirit-filled believers.
3. We do not believe that the baptism with fire is an experience
independent of, or
disassociated from, the Holy Ghost. |
|
1899 |
Four
Fire-Baptized Holiness Missionaries Travel to Cuba. |
|
1900 |
B.H. Irwin, founder of
the Fire-Baptized Holiness Church is removed in for immoral conduct.
J.H. King
became the General Overseer. |
|
1900 |
Holy Church of North Carolina and Virginia. |
|
1900 |
The
Apostolic Faith Mission,
also known as the
Apostolic Faith Movement is organized at Topeka, Kansas by
Minnie Hanson and M. White. |
|
1900 |
The
Holiness Methodist Church, The
(Lumbee River Mission,
Robeson County, North Carolina) organizes. There is no
indication this group was a result of a split, just a group of
ministers desiring to become local in ministry.
(Doctrine) |
|
1901 |
The
First
Congregation of the Independent Holiness Church was
formed at Van Alstyne, Texas, by Charles B. Jernigan. At an early
date, James B. Chapman affiliated with this denomination, which
prospered and grew rapidly. In time, the congregations led by Dennis
Rogers affiliated with the
Independent Holiness Church.
(Nazarene History) |
|
1901 |
The
Pentecostal Church is formed in Topeka, Kansas in reaction to
loss of evangelical fervor among Methodists and other denominations.
Charles Fox Parham, a former Methodist minister, had begun a
healing home in Topeka where students were invited to study the
Scriptures in a small Bible school community. This is considered the
beginning of the Pentecostal movement in the United States. |
|
1901 |
The
Pentecostal
Union
(of Denver, Colorado) is renamed
from
The Pillar of Fire Church 1917) -
Alma Bridwell White -
Wesleyan-Arminian. .
A derivative of the Methodist
Holiness Movement.
|
|
1901 |
Bethel Bible College
at Topeka, Kansas experiences an outpouring of the Holy Ghost during
an all night prayer meeting. This is considered the beginning of
the Pentecostal movement in the 20th century.
Agnes Ozman, later
LaBerge, was the first to speak in tongues at the opening of the 20
century with the understanding that this was the Bible evidence of
Spirit baptism. There is some reason to believe that Agnes had been
exposed to Fire-Baptized enthusiasts prior to attending Parham?s
school in Topeka. In 1911, Agnes and her husband joined the
Fire-Baptized Holiness Church in Oklahoma. Joseph Campbell writes in
his
Pentecostal Holiness Church
that she was ?pastor and evangelist?. The Oklahoma Conference minutes
places Agnes in Perry, Oklahoma. She was also apparently connected
with Harry Lott, well known for re-organizing the FBHC in Oklahoma and
opening a Rescue Home in 1908. |
|
1901 |
Zion City, IL. In 1901, a resident
of Zion (then called Zion City), a Mrs. Waldron, visited Lawrence,
Kansas, where Rev. Charles Parham was ministering. While there she
received the baptism of the Holy Spirit. In due time, Parham was
invited to speak in Zion City by some of its citizens, an invitation
which over the years led to several hundred ministers and evangelists
going forth from Zion with the Pentecostal message. Some of these
included F.F. Bosworth, D. C. Opperman, W. H. Piper, F. A. Graves, E.
N. Richey, and Fred Vogler. |
|
1901 |
Cyrus Ingerson Scofield said that, in those last days, the
Bible predicts the return of the Jews to the Holy Land and
particularly to Jerusalem. Scofield further predicted that, Islamic
holy places would be destroyed, and the Temple in Jerusalem would be
rebuilt - signaling the very end of the Church Age when the
Antichrist would arise, and all who seek to keep covenant with God
will acknowledge Jesus as their Messiah in defiance of the Antichrist. |
|
1901 |
Pentecostal Holiness Congregation;
Pentecostal eliminated from name "Pentecostal Holiness"
The PHC convention which met in Magnolia, North Carolina in
1901 decided to change the name of the church. The problem was that
many of the members wishing to save social embarrassment said simply
"I am a member of the Pentecostal church" rather than including the
word holiness. The official deletion of the word Pentecostal--opposed
by Crumpler--was to insure that people were more straightforward about
their commitment to holiness. In 1909 the word pentecostal was
restored after embracing pentecostalism. |
|
1902 |
Ethan Otis Allen
dies at age 89. Allen is considered by many to be the father of the
divine healing movement in America. Allen publishes his ideas
about healing in 1881 in his book Faith Healing;
What I Have Witnessed of the Fulfillment
of James V: 14, 15, 16.
The book begins with his own experience with healing by faith in
1846 after he was prayed for by his Methodist class leader and
healed of consumption. After that experience Allen worked tirelessly
in the New England area and prayed for the healing of others
(1813-1902).
|
|
1902 |
The
Church of God (Charleston, Tennessee) formed |
|
1902 |
The
Fire-Baptized Holiness Association
changes its name to
The Fire-Baptized
Holiness Church (FBH) William Edward Fuller (1875-1958) was a
general board member of Fire-Baptized Holiness Church and overseer of
the African-American branch of the denomination.4 He was born in
Mountville, South Carolina. His parents were sharecroppers. He was
raised Methodist, but became a part of the Holiness movement through
the ministry of Benjamin H. Irvin. In 1897, Fuller joined the
Fire-Baptized Holiness Association. |
|
1902 |
The
Holiness Church
(Camp
Creek Murphy, North Carolina)
is
organized. The church will
change
its
name the Tomlinson
Church of God
1923.
A. J.
Tomlinson
?Church
of God (Cleveland, Tennessee)
background |
|
1902 |
Finis J. Dake is born.
Dake will be associated with the
Assemblies of
God
and publish an annotated reference Bible that becomes widely used in
Pentecostal circles. |
|
1902 |
The
Holiness Church
(was
also known as the
Christian Union,
will eventually
rename
itself
the Church of God
of Cleveland, Tennessee)
|
|
1903 |
Cyrus Ingerson Scofield Publishes the "Scofield Reference
Bible" (Pre-Millennial Dispensational) |
|
1903 |
The
Christ
Sanctified Holy Church, Colored
is organized at West
Lake, Louisiana. |
|
1903 |
The
Church of
God Jerusalem Acres
is organized at
Cleveland, Tennessee) |
|
1903 |
The
Church of the Living God, the Pillar and Ground of Truth is
organized by
Mary Magdalena Lewis Tate |
|
1903 |
Church of God
of the Mountain Assembly is organized at Jellico, Tennessee.
The church was formed by former members of the United Baptist
Church of the South Union Association who were dismissed from the
church for preaching that a person could lose their regeneration after
salvation. Organizing members include S. N. Bryant, J. H. Parks, Newt
Parks, and Andrew Silcox. The original name was the Church of God,
but added the Mountain Assembly when they learned of the
Church of God of Cleveland, Tennessee was using the name.
(History Page) |
|
1904 |
The first
Holiness Church [PHC] Foreign Mission Board was formed.
Pentecostal missionaries soon made the painful discovery that there
was a difference between what has since been termed (speaking in
known but unlearned languages) and glossolalia (tongues of angels).
The Missionaries were unable to communicate to people in their own
languages caused considerable discomfort for Southeastern Pentecostals
and also elicited a new round of criticism from their opponents. It
was composed entirely of female saints with Mrs. Hannibal Bizzel of
Dunn, Secretary and Treasurer. Meanwhile,
J.H. King as General
Overseer of the Fire-Baptized Holiness Church made appeals for
"foreign missions"?meaning perspective missionaries and financial
support?in the pages of Live Coals. Pentecostal Holiness
Advocate (February 24, 1921) 9. |
|
1904 |
The
General Council of the
Italian Pentecostal Assemblies of God
organizes in Chicago, Illinois.
by Rocco and John Santamaria
Assemblies of
God |
|
1904 |
The
Brethren in Christ
(formerly the
River Brethren) incorporates. |
|
1904 |
The
Holiness Church of
Christ
a merger
of The New
Testament Church of Christ
and The
Independent Holiness Church at Rising Sun, Texas.
The
church is Wesleyan Methodist in doctrine.
|
|
1905 |
Charles Parham moves his school to Houston, Texas,
where the same manifestation of the spirit occurred. Parham
evangelized through out the Southwest from to 1908. Parham's
Apostolic Faith missions were loosely held together by his teaching
and charisma-Parham opposed all forms of ecclesiastical
organization. It would be under Parham that William Seymour
would hear the Holy Ghost baptism doctrine and what would be called
the Apostolic teachings.
|
|
1906 |
Chicago, IL. In 1906, W. H.
Durham, pastor of the North Avenue Mission in Chicago, was invited
to Azusa Street by a former member of his congregation who had
relocated to California. When Durham returned to Chicago with his new
anointing, a revival of unusual proportions broke out. Some of the
alumni of those early experiences at North Avenue Mission were
Eudorus Bell of Texas, who went on to become the first General
Superintendent of the Assemblies of God, and Aimee Semple
McPherson. |
|
1906 |
Azusa Street
Pentecostal Revival began at 312 Azusa
Street, Los Angeles California (and will thrive to around 1913).
The pastor of the
Azusa Street Mission was William J. Seymour, an African-American,
and a disciple of
Charles Fox Parham. The news of the revival was spread by
many newspapers of the time and by the newspaper of Seymour's Azusa
Street Mission. The Mission's paper, "The Apostolic Faith"
(beginning in September of 1906), was instrumental in spreading the
events at the Azusa Street Mission. Azusa Street became a
revival of major proportions and many thousands were converted and
many nominal Christians became filled with the Spirit. For
Pentecostals, the events of Azusa Street marks the beginning of
modern Pentecostalism, many denominations date their beginnings to
this original prayer meeting.
http://www.azusastreet.org/
|
|
1906 |
The
Apostolic Faith
Church
is organized by
Charles Parham. This group is viewed as the first attempt to
organize the new Pentecostal movement. The organization is a loose
confederation of churches and ministers, with Parham in the leadership
position. His fledgling organization has a serious setback when
Parham is rejected as the spiritual head of the
Azusa Street Revival, and many
Midwestern ministers leave Parham over innuendoes of moral lapses of
behavior. The defecting group will be led by W. Faye Carothers
and
Howard A. Goss. |
|
1906 |
The
Apostolic Faith Church is organized by Florence Crawford who
travels to Portland, Oregon and holds a meeting at SW 2nd and Main.
Crawford is an early worker and the publisher of the paper began by
William Seymour at
Azusa Street Mission in Los
Angeles. Crawford decides to locate her evangelistic work
and begins a newspaper The Apostolic Faith, which is the same
name that William Seymour uses for his paper. Crawford soon has a wide
distribution of her paper, thanks to the mailing list she obtained
while working with Seymour. There still remains controversy over
whether she took the list or had Seymour's permission to take it.
|
|
1906 |
Pentecostal Church of Scotland. George Sharpe, of
Parkhead Congregational Church, Glasgow, was evicted from his
pulpit for preaching the Wesleyan doctrine of Christian holiness.
Eighty members who left with him immediately formed
Parkhead Pentecostal
Church. |
|
1906 |
The
Church of God (Huntsville, Alabama) is organized. |
|
1906 |
The
Church of God of the Mountain Assembly
is organized. The church organization was originally called
The Church of God
until 1911 when they added
Mountain Assembly
to
distinguish themselves from
the Church of God
(Cleveland, Tennessee).
This group organized at Jellico Creek, in Whitney County, Kentucky by
S.N. Bryant, J.H. Parks, Newt Parks, and Andrew Wilcox. These men had
been expelled
from
Union Baptist Church of the South Union Association
for not adhering to the Baptist doctrine of eternal salvation. It is
Pentecostal and holiness in background.
|
|
1906 |
The
Church of God organizes at Cleveland, Tennessee. The group is a
split from The Holiness Church, Cleveland, Tennessee)
|
|
1906 |
The
New
Apostolic Church.
A
name change
from the Universal
Catholic Church
(1863).
|
|
1906 |
B.H. Irwin, founder of the Fire-Baptized Holiness Church
writes that he was baptized in the Spirit on Christmas Eve, 1906. He
was in Salem, Oregon at the time. Our last extant record places him in
Oakland, California in 1908. |
|
1906 |
The
Pentecostal
Assemblies of the World
founded under the leadership of Elder William J.
Seymour.
The Pentecostal Assemblies of the World was the first
Pentecostal organization to develop directly from the Azusa Street
Revival in 1906.
-OR-
The first organization from Azusa Street was the
Assemblies of
God,
and the ministers that would form the Pentecostal Assemblies of
the World split from the
Assemblies of
God.
|
|
1906 |
G.B. Cashwell (Methodist Evangelist)
Visits Azusa St. and receives the "experience" A minister of the
Methodist Church, joined the
Pentecostal Holiness Church
in 1903. He became a leading figure in the church and the Pentecostal
movement on the east coast. He traveled to Los Angeles to visit the
Pentecostal revival at the Azusa Street mission. While there he
professed having received the baptism in the Holy Spirit and the
evidence of speaking in tongues. Rev. Ellis Roberts (Father
of Oral Roberts) becomes a pastor of a the
Pentecostal Holiness Church. |
|
1906 |
Glenn Cook brings the Azusa Revival
message to Lamont, Oklahoma. Due to
B.H. Irwin?s moral
failure, the host church may not have still been officially connected
to the Fire-Baptized Holiness Church, but the members were certainly
followers of distinctive FBH tenets. |
|
1906 |
G.B. Cashwell
(Methodist Evangelist) meets with
M.S. Lemons, M.M.
Pinson,
J.H. King
and
A. J.
Tomlinson
and "shares" his "experience". |
|
1907 |
A. J.
Tomlinson had become the acknowledged
leader of these Christian believers whose faith was driven by Wesleyan
notions of personal holiness and reported Pentecostal experiences of
being filled with the Holy Spirit and
glossolalia.
Church of God
Divides and 2 new
denominations are formed. |
|
1907 |
Church of God splits.
A. J.
Tomlinson forms
the Church Of God (Cleveland, TN) after his "experience" |
|
1907 |
Alexander Boddy who was looking for something more than just the
conventional Christian walk, and so he went to Norway to see a man
called T.B. Barratt
(see 1861 article) [a British born and
educated Methodist minister] who was speaking in tongues and he
realized that this was what he wanted. Barratt founded the
"Filadelfia
Church" in 1907 and worked
with
Lewi
Pethrus. Lewi Pethrus received his "experience" from 3 Swedish vistors
to Azusa Street: Andrew Ek, Edvin Tallbacka, and Alwin Christenson.
Letter to
Azusa Street from T.B, Barratt In1907,
Alexander Boddy brought T.B.
Barratt to Sunderland and they began holding meetings to wait upon God
and people began receive their ?Baptism in the Holy Spirit.? This
began a move of God that was unprecedented in The United Kingdom and
brought people from all over the country. Mrs. Boddy layed hands on a
man by the name of Smith Wigglesworth who then received the
"experience" |
|
1907 |
The Year of Uniting: The
Association of Pentecostal Churches of America, the Church of the
Nazarene, and the Holiness Church of Christ were brought into
association with one another by C. W. Ruth, assistant general
superintendent of the
Church of the Nazarene,
who had extensive friendships throughout the Wesleyan-Holiness
Movement. Delegates of the Association of Pentecostal Churches
of America and the Church of the Nazarene convened in
general assembly at Chicago, from October 10 to 17, 1907. The merging
groups agreed upon a church government that balanced the need for a
superintendency with the independence of local congregations.
Superintendents were to foster and care for churches already
established and were to organize and encourage the organizing of
churches everywhere, but their authority was not to interfere with the
independent actions of a fully organized church. Further, the General
Assembly adopted a name for the united body drawn from both
organizations:
The
Pentecostal Church of the Nazarene. Phineas F. Bresee and
Hiram F. Reynolds were elected general superintendents. A delegation
of observers from the
Holiness
Church of Christ was present and participated in the assembly
work. (Nazarene
History) |
|
1907 |
Church of God splits.
Church of God Prophecy
forms. |
|
1907 |
Revival in Dunn, NC, led by
G.B. Cashwell
Results in FBH and PHC Accepting Pentecost. Upon arriving in his
hometown on Dunn, North Carolina, in December 1906, Cashwell
immediately preached Pentecost in the local Holiness church. Interest
was great that in the first week of January 1907 he rented a
three-story tobacco warehouse near the railroad tracks in Dunn for a
month-long Pentecost crusade, which became for the East Coast another
Azusa Street. Tom J. McIntosh was baptized in the Holy Ghost and spoke
in tongues as the Spirit gave evidence in 1907 and left for China
immediately after speaking in tongues, and in what he believed was
Chinese, at the Dunn revival. In a subsequent report to the
Bridegroom's Messenger, he lamented, "Oh! How we would love to
speak to these poor people. Of course, God speaks with our tongues,
but not their language." (3)
|
|
1907 |
J.H.
King
founder,
First Pentecostal Holiness Congregation Organized in Goldsboro, NC
Meets with
A. J.
Tomlinson and
G.B. Cashwell
and receives the "experience"
J.H. King
is a friend of
Charles
H. Mason. |
|
1907 |
The
Church of God in Christ
(A
split
within
Christ?s
Association of Mississippi of Baptized Believers
accepts the teaching of the baptism of the Holy Ghost with evident of
other tongues) ?
Charles H. Mason
a Missionary Baptist travels to Azusa Street and
has the "experience". |
|
1907 |
The
Church of Christ (Holiness)
USA ?
Charles Price Jones
(friend of
Charles
H. Mason
and
J.H. King)-
split
from the
Church of God in Christ |
|
1907 |
The
Christian
Church of North America organized:
The origin of the CCNA is rooted in the
Italian Pentecostal Movement which had its inception in Chicago, IL,
in 1907, a part of the larger outpouring of the Holy Spirit at the
turn of the century. |
|
1907 |
The
Church
of God, The
(Huntsville, Alabama). |
|
1907 |
The Pentecostal
Church of the Nazarene - Formed through merger of
The Association of
Pentecostal Churches of America
and the Church of
the Nazarene (California). |
|
1907 |
The
United
Apostolic Faith Church
-W. O.
Hutchinson ? British/Israel teaching.
(Heresy) |
|
1907 |
The
Pentecostal Free Will
Baptist Church changes its name from the Camp Fear
Conference of the Free Will Baptist Church when it takes on
Pentecostal beliefs. Three other conferences of Pentecostal Free
Will Baptist Church will merge in 1943. |
|
1907 |
John Alexander Dowie,
considered the father of healing
revivalism in American, dies at age 59. Dowie would form the
Christian Catholic Apostolic Church in Zion, with himself as First
Apostle, and developed one of the most influential centers in early
Pentecostal history-THE CITY OF ZION-on sixty six hundred acres
[about 10 square miles] around forty miles north of Chicago on the
west shore of Lake Michigan.
Though Dowie himself did not accept the Spirit-baptism with tongues
theology, he is considered one of its founders due to his emphasis
on divine healing as part of the atonement.
|
|
1907 |
A family by the name of "Shakarian"
visit Azusa Street and have the "experience" Owners of
the worlds largest dairy farm. (to be continued)
(view pdf) |
|
1907 |
Kathryn Kuhlman
(Baptist) is born in Concordia, Missouri. Kuhlman
would become a world renowned female evangelist that would become
associated with the Pentecostal and Charismatic movements. In
1972, she was granted an honorary Doctor of Humane Letters degree by
Oral Roberts University. In 1973,
Benny Hinn attended one of her "healing crusades", which was
a catalyst for his life as a charismatic preacher.
|
|
1908 |
The
Church of God with Signs Following (Cleveland, TN) -
George
Went Hensley Snake handling
Hensley is ordained into the ministry by
A. J.
Tomlinson. |
|
1908 |
The
Colored Fire Baptized Holiness Church
(Anderson, South Carolina) ? William E. Fuller -
amicable withdraw from the Fire-Baptized Holiness Church
? will change its name in 1922 to
Fire-Baptized Holiness Church of God |
|
1908 |
The
Pentecostal Church of the Nazarene.
The Holiness
Church of Christ (South) joined
with the
Pentecostal Church of the Nazarene.
This event is
viewed as the official founding of the Church of the Nazarene.
The church is considered a split from the Methodist
Episcopal Church (1784). In 1919 the Pentecostal Church of the
Nazarene, wishing to distance themselves
from the Pentecostal movement, will change its name
by dropping the ?Pentecostal?
from their name.
(Nazarene) |
|
1909 |
Charles Parham locates the small Apostolic Faith Alliance
at Baxter Sprigs, Kansas and continues to print his journal the
Apostolic Faith.
(Parham link) |
|
1909 |
K.E.M. Spooner attended
the Azusa St. Revival and became one of the
Pentecostal Holiness Church?s
most effective missionaries in Africa. |
|
1909 |
Dr. A.G. Canada, the first superintendent for the PHC of the
Western North Carolina Conference attends the Azusa St. Revival and
comes out against the initial evidence doctrine. Dr. Canada becomes a
well known radio preacher in Oakland, California |
|
1909 |
S.D. Page and
F.M. Britton visit the Azusa St. Mission. |
|
1909 |
Union members organize what will become the
Church of Christ in
Christian Union.
|
|
1909 |
The
Churches of
Christ in Christian Union of Ohio, The
(Marshall, Ohio) ? A
split
from the
Council of
Christian Union Churches. A holiness sect.
|
|
1909 |
The
Church of God
(Dothan, Alabama) ? H.G.
Rogers, M.M. Pinson D.J. Dubose, and J.W. Ledbetter (merged
with Church of God in Christ [White] in 1913)
On December 20, 1913, elders E.N. Bell and
Howard A. Goss issued a
call to convene a general council of ?all Pentecostal saints and
Church Of God In Christ followers,? to meet the following April at Hot
Springs, Arkansas. This invitation went only to the white
saints.
-
H.G. Rogers (Joins with E. N. Bell to form
Assemblies of
God)
-
M.M. Pinson (joins E. N. Bell to form "Word and
Witness" publication)
-
D. J. Dubose (convert of M. M. Pinson)
-
J.W. Ledbetter (serves as secretary to H G. Rogers)
|
|
1909 |
William Marrion Branham is born. Branham
is one of the most influential Pentecostal
Bible ministers of the first half of the 20th century. He was
considered by many to be the initiator of the healing and
charismatic revival that began in 1947, and from his ministry there
sprang a myriad of other ministers who became internationally known.
Churches could not accommodate the crowds, and the meetings
moved to large auditoriums or stadiums for united campaigns in the
major cities of North America, and around the world (1909-1965).
|
|
1910/1913 |
George W.
Hensley introduced snake handling among Pentecostals
who lived in the mountains of eastern Tennessee. Hensley
literally interpreted the Biblical order of Jesus to 'take up
serpents' (Mark 16:18) and Paul's experience of shaking off a viper
'fastened on his hand' (Acts 28:3).
|
|
1910 |
The Church of Jesus and the Watch
Mission is a Pentecostal Church founded by George Luetjen who was
converted and allegedly received 'Spirit baptism' when he threw away a
cigar while walking the streets of New York in December 1910 when he
was suffering from depression brought on by family problems |
|
1910 |
Billy
Sunday
uses the phrase
Sawdust Trail to note the
path that sinners take as they walk down the aisle at his revival
meetings.
Sunday
would travel throughout the country preaching against wickedness and
particularly the evils of "demon rum," or alcohol. He preached to
over 100 million people during his lifetime
(Video 1)
(Video 2) |
|
1910/1911 |
The
Church of God
(Guthrie Oklahoma). This group follows the teachings of
Daniel S. Warner (Church
of God of Anderson). They believe that God began to restore the
church through Warner and others.
George Winn, an ex-slave, founded the local congregation in
Guthrie, OK. The doctrines of the church are similar to those of the
Church of God (Anderson, Indiana), but with stronger
emphasis on separation and holiness. Sanctification is held as a
second work of grace after justification by faith. Members are not
allowed to participate in any type of warfare or military service, nor
to use alcoholic beverages and tobacco. Seminary training, salaried
ministers, and tithing are rejected. Practices of the church include
baptism. |
|
1910 |
The Church of God in Christ (White)
Howard A. Goss ? associated with Church of God in Christ
(African-American organization) ? seemed to dissolve or was absorbed
when the
Assemblies of
God
organized in 1914. |
|
1911 |
The
Church of God, The
(Pittsfield, Massachusetts) ? Methodist and Wesleyan
holiness ? will change its name in 1930 to The
Church of the Gospel. |
|
1911 |
The
Churches of Christ (Holiness) USA
(A
split
within
Christ?s
Association of Mississippi of Baptized Believers
over the validity of the baptism of the Holy Ghost with evident of
other tongues) ? J.A Jeter and D.J. Young.
|
|
1911 |
The
Fire Baptized Holiness and
Pentecostal Holiness Church
merged in Falcon, NC; S.D. Page elected first general
superintendent. |
|
1911 |
The
Pentecostal Holiness Church, International ? A merger of the
Fire Baptized Holiness Church
[also known as the Pentecostal Holiness Church Anderson, South
Carolina (1898)] and the
Pentecostal Holiness Church
(1899)] Methodist in beliefs and structure, Pentecostal (Methodist
Holiness) in beliefs. The Tabernacle Pentecostal Church will
join with this organization in 1915. The church or denomination
is a derivative of the Methodist
Holiness Movement.
|
|
1911 |
A. A. Allen
is born at Sulphur Rock,
Arkansas. Allen was converted in 1934 and left a life of
alcoholism. Allen became an early disciple of the faith and healing
movement. Allen Became a well known evangelist connected to
the Assembly of God. Allen would at one time have the largest
meeting tent in the world and could seat over 22,000 people.
He ministered on radio, television, and through his ministry's
magazine. Allen would probably be considered in the forefront
of the Second Wave
of the Pentecostal movement of the 20th century (1911-1970).
|
|
1913-1914 |
Eudorus N. Bell
calls for a organization for Pentecostals through his
magazine Word and Witness, edited by Bell at Malvern, Arkansas.
Others who are with Bell in organizing a ministerial group are
Howard A. Goss, Daniel
C. O. Opperman, Archibald P. Collins, and Mack M. Pinson. The
group met at Hot Springs and agreed to form a loose confederation, and
made its first headquarters at a Bible school in Findlay, Ohio.
In 1915, this loose group moved its operations to Saint Louis.
(Assemblies
of God founded) |
|
1913 |
The
oneness movement emerged when
R.E. McAlister
spoke at an international Pentecostal camp meeting at
Arroyo Seco just outside of Los Angeles in April. A Canadian
evangelist, McAlister spoke at length about how the disciples baptized
in Jesus' name, not the formula in Matthew 28:19. Early the next
morning John G. Scheppe
ran through the camp shouting the Lord had revealed to him the truth
on Jesus Name baptism.
Frank J. Ewart
encouraged him to speak more in this vein, and they started baptizing
people "in Jesus' name only" rather than by the Trinitarian formula
found in Matthew. |
|
1914 |
Church of God of
the Apostolic Faith is formed at Tulsa,
Oklahoma. The organization has its roots in Charles Parham's
revivals. |
|
1914 |
Frank J. Ewart is
the first Pentecostal to preach the Jesus Name baptism which
signaled the beginning of the "Oneness Movement." The "oneness"
movement emerged when
R.E. McAlister
spoke at a Pentecostal camp meeting just outside of Los Angeles in
April, 1913. There McAlister preached about the book of Acts
recording that the apostles baptized in Jesus Name, not the Father,
Son and Holy Ghost.
A year later
Ewart erected a tent
at Belvedere, just outside of Los Angeles, and along with Evangelist
Glenn A. Cook
preached the conviction one needed to be baptized in Jesus Name.
Ewart and Cook baptized each other at the end of the meeting. Ewart
stressed the baptism in Jesus Name in his paper Meat in Due
Season.
|
|
1915 |
J.
Roswell Flowers, acting as the interim overseer of the
Assemblies of
God
(in Bell's absence) obtained authority to convene a Third General
Council to be held from October 1 through the 10th at St. Louis,
Missouri specifically to address, discuss, and debate the issue
of baptism.
No consensus was
reached, but the Council urged the brethren to take a neutral stance
toward the issue, and act liberality and have respect for conscience.
The Council also failed to endorse the Oneness teaching of God and
Jesus. Proponents of both the Trinitarian and Oneness positions
were evangelizing within the fellowship. It was clear that unless the
issue could be resolved, the fellowship among the
Assemblies of
God
will disintegrate. The agenda for the Forth General Council of the
Assemblies of
God
would be to settle the issue over baptism and the Godhead. |
|
1915 |
The
Pentecostal Church of Scotland unites with the
Pentecostal Church of the Nazarene in November 1915.
|
|
1915 |
Elim Foursquare Gospel Alliance, Founded by George Jeffreys |
|
1915 |
Stanley Warren Chambers is born.
Chambers becomes the first general secretary of the newly formed
United Pentecostal Church in 1945, a merger of the
Pentecostal Church Incorporated and the
Pentecostal Assemblies of Jesus Christ. |
|
1916 |
At the fourth General Conference of the
fledgling Assemblies
of God meeting at St. Louis, the New Issue came
to the forefront and the conference had to deal with this new
doctrine. Factions among the attendees championed either the
Oneness position, or the orthodox Trinitarian position. A third
group tried to mediate and all the issue to be sent to a committee for
further study. The Trinitarian faction controlled the key
leadership and committee positions. The committee that was to
draft the statement of fundamental truths was solidly
Trinitarian and contrary to the AG's original intention of not
creating a denomination, was authorized so impose doctrinal limits
upon the membership. The group opposed to Jesus Name baptism had
enough support to call for a decision on the New Issue. The committee
issued a seventeen-point Statement of Fundamental Truths
that was worded so that the doctrine of Jesus Name baptism and the
Oneness of God was not a part of AG doctrine of teaching, thus
reaffirming the orthodox position of baptism and the Godhead.
The assembly of ministers at the conference voted in favor of the
committee's report and in the end, 156 of the 585 ministers within the
Assemblies of
God were barred from further membership. The issue of whether
the oneness group was barred from membership is still disputed.
According to many Oneness brethren the oneness group walked out of the
Council. However, the
Assemblies of
God maintains that the vote over the Statement of Fundamental
Truths caused the Oneness brethren to be expelled, dismissed, or
barred from membership with the body. |
|
1917 |
Laymen?s Holiness
Association. The Laymen?s Holiness Association was formed
under S. A. Danford in 1917 at Jamestown, North Dakota, to serve the
cause of Wesleyan-holiness revivalism in the Dakotas, Minnesota, and
Montana. This group published a paper, The Holiness Layman.
J. G. Morrison was elected president in 1919 and led an organization
with over 25 other evangelists and workers. |
|
1917 |
William T. Phillips organizes a
black Pentecostal group called the
Apostolic Overcoming Holy Church of God at Mobile, Alabama.
Phillips hold to the newly defined oneness doctrine and the Holiness
doctrine of sanctification. Phillips will incorporate his church
as the Ethiopian Overcoming Holy Church of God in 1919 or 1920.
|
|
1917 |
The Pillar of Fire Church
- Alma Bridwell White - Wesleyan-Arminian.
. A derivative of the Methodist Holiness
Movement. |
|
1917 |
Kenneth Hagin is born in McKinney,
TX. Raised as a Southern Baptist. Converts to Pentecostalism and is
licensed and ordained by the
Assemblies of
God. He is often referred to as the "father of the modern Word
of faith movement". Many of his followers often refer to him lovingly
as ?Dad Hagin? or "Papa Hagin". Hagin copied, actually Plagiarized
E.W. Kenyon's work and claimed it as his own.
(See examples)
(Video) |
|
1917 |
The General Assembly of the Apostolic Assemblies
is organized in Eureka Springs, Arkansas by
Howard A. Goss,
H.G. Rodgers, and D.C. O. Opperman, all were Oneness Pentecostals who
have left the
Assemblies of
God.
In late 1917 The General Assemblies of the Apostolic Assemblies
merged with The Pentecostal Assemblies of the World and
then held its first meeting in Eureka Springs, Arkansas, later in the
same year. This was the first Pentecostal interracial organization,
which adopted the name of The Pentecostal Assemblies of the World, was
the only Oneness Pentecostal organization until late 1924. |
|
1918 |
B. B. Warfield
was a conservative critic of much religious revivalism that was
popular in America at the time. He believed that the teachings and
experience of this movement were too subjective and therefore too
shallow for deep Christian faith. His book
Counterfeit
Miracles advocated cessationism over and against miracles after
the time of the Apostles. Such attacks did not go unnoticed, and even
today Warfield is criticized by proponents of revivalism in the
Pentecostal and Charismatic movements. For example, Jack Deere wrote
Surprised by the Power of the Spirit with the intention of
refuting Counterfeit Miracles. Warfield's book was published
before the worldwide spread of Pentecostalism and addressed the issue
of false claims to the possession of miraculous gifts under the
headings, "Patristic and Medieval Marvels", "Roman Catholic Miracles",
"Irvingite Gifts", "Faith-Healing" and "Mind-Cure". His book
Perectionism is a detailed critique of what he saw as false
theories of sanctification. It includes an analysis of the
Higher Life movement and the Keswick
movement, as well as a rebuttal of earlier schools of thought, such as
that of Asa Mahan and Oberlin
College, and in particular the theology of
Charles G. Finney. |
|
1918 |
The Pentecostal
Fire-Baptized Holiness Church is formed when a group splits
from the
Pentecostal Holiness Church.
|
|
1918 |
The
Assemblies of
God
move their headquarters from Saint Louis to Springfield, Missouri.
In the fall of 1921 the AG will establish
Central Bible
Institute and it will become the leading school for training
AG ministers and pastors. |
|
1918 |
Four Square
Gospel
Amiee Semple McPherson (Salvation Army Methodist Movement) |
|
1918 |
Oral Roberts is born in Pontotoc
County, Oklahoma, the fifth and youngest child of Rev. and Mrs. Ellis
M. Roberts. |
|
1918 |
Jack Coe is born in Oklahoma City, Oklahoma and will be
orphaned at an early age. In 1944, Coe was ordained in the
Assemblies of
God and began to preach while still serving in World War II.
After receiving a miraculous healing, Coe felt called of God to preach
and teach healing and for the next twelve years he would become a
leading proponent in the early 1950s of healing and the healing
crusades. |
|
1918 |
The
United Holy Church of
America, Inc by Isaac Cheshier |
|
1919 |
United House of Prayer for All People Bishop Charles Manuel
(Sweet Daddy) Grace |
|
1919 |
Church of Our Lord
Jesus Christ of the Apostolic Faith is an Apostolic
Pentecostal organization organized by
Robert C. Lawson. Lawson, a prot?g? of G.T. Haywood |
|
1919 |
United
Pentecostal Council of the Assemblies of God, Incorporated is
a African-American Trinitarian Holiness Pentecostal denomination,
organized in Massachusetts |
|
1919 |
Pentecostal Church of God organizes at
Joplin, Missouri (First named Pentecostal Assemblies of America
then Pentecostal Church of God. This group was doctrinally
similar to the
Assemblies of
God,
but the organizers were leery of formally organizing into a
denomination with articles of faith. The group was lead by John
C. Sinclair. |
|
1919-1920 |
Ethiopian Overcoming Holy Church of God
organized (Apostolic Overcoming Holy Church of God 1927) by
William T. Phillips, who is also the founder of the black oneness
Pentecostal organization
Apostolic Overcoming Holy Church of God in 1917. |
|
1919 |
Rex Humbard, future pioneer TV evangelist is born.
|
|
1920-1921 |
The Congregational
Holiness Church forms from a split
among the
Pentecostal Holiness Church.
Lead by Watson Sorrow and Hugh Bowling who were expelled from the CHC,
the division comes over local church government and the doctrine of
healing. |
|
1920 |
Church of God With Signs Following
organizes. In other areas of belief, the
Church of God with Signs Following
holds doctrines and practices that are similar to related Church
of God. However, this group engages in the literal
interpretation of Mark 16:17-18 and incorporate
drinking poison and handling
poisonous snakes in their religious worship services. The
practice of snake handling first appeared in American Christianity
around 1910 associated with the ministry of
George W. Hensley
of Grasshopper Valley in southeastern Tennessee. Hensley was a
minister of the Church of God of Richard Spurling (Ambrose
J. Tomlinson in origin). In the 1920s, the Church of God
repudiated the practice of snake handling, and Hensley and his
followers formed a separate body. Serpent handling in north Alabama
and north Georgia originated with James Miller in Sand Mountain,
Alabama at about the same time. Miller apparently developed his
belief independently of any knowledge of Hensley's ministry.
George W. Hensley
dies in 1955 from a snake bite...
|
|
1921 |
The Church of Gods of the Union
Assembly at Dalton, Georgia by C. T. Pratt as pastor. Members who
have been active in support of the church since its organization are
L. C. Whitener, L. C. Whitener, Alec Ledford, T. R. Bell and Claud
Jones. |
|
1921 |
The Kimbanguist Church,
is organized by charismatic Baptist Simon Kimbangu in the early
1920s in Zaire. Kimbangu was a member of the Baptist Mission Church
when he began to have visions and received a call to preach the word
and heal the sick. Kimbangu gained a large following from the Congo
region, which came from members of other Protestant churches and
indigenous religious practice. His doctrine was deviated from
accepted Protestant practices. healing by the laying on of hands;
strict observance of the law of Moses; the destruction of fetishes;
the repudiation of sorcery, magic, charms, and witches; and the
prohibition of polygamy.
In June 1921, the
government of Zaire felt the movement out of control, and took
action that resulted in a banning of the sect, it exiled members to
remote rural areas, and arrested Kimbangu. In September he
voluntarily surrendered to the authorities and was sentenced to
death for hostility against the state (the sentence was later
commuted to life imprisonment). Kimbangu died in prison in
1950 but his movement continued to spread.
In 1959, Zaire afforded
it legal recognition to Kimbangu's movement, and it is now known as
the Church of Jesus Christ on Earth by the Prophet Simon Kimbangu.
|
|
1921 |
Southern brethren that were members of the
Pentecostal
Assemblies of the World met at Little Rock, Arkansas for a
Bible Conference. The meeting was a result of problems that
white ministers had in attending conferences at the headquarters of
the PA of W in Indianapolis, Indiana. In addition, segregation
laws made it difficult for the white and black members to join
together in the South. Though this meeting unified the white
members of the PA of W, it continued to open the rift between white
and black brethren. |
|
1921 |
Franklin Small, a former Baptist Minister
from Winnipeg, Canada forms the
Apostolic Church of
Pentecost. The church does not adhere closely to the
Armenian Pentecostal doctrines of most Oneness (Pentecostal
churches-it holds a Calvinistic view of eternal security of the
believer.) |
|
1922 |
William Seymour, founder of Azusa Street mission and leader of
the first Pentecostal revival of the 20th century dies in Low Angeles
(1873-1922). |
|
1922 |
Laymen?s Holiness
Association. J. G. Morrison, together with most of the
workers and more than 1,000 of the members, united with the Church
of the Nazarene. |
|
1923 |
Amiee Semple McPherson founds Angelus Temple in Los Angeles
(a convert of McPherson was a man by the name of
Dr. Charles S. Price) |
|
1923 |
Howard A. Goss
and T. C. Davis are empowered by the PA of W to sign
ministerial credentials for white and black members. A growing
rift due to segregationists attitudes was developing among whites who
objected to a black, G. T. Haywood, signing their credentials.
Howard A. Goss will sign
for the credentials for whites and T.C. Davis will sign for black
ministers. |
|
1924 |
The
Pentecostal
Assemblies of the World, an interracial Oneness Pentecostal
organization splits over racial issues. Whites had purposed at the
convention to made separate administrative bodies for whites and
blacks, but stay under the same organizational structure. A majority
of the blacks did not agree to the proposal, so most of the whites
withdrew from the PA of W. |
|
1924 |
The Pentecostal Mission,
also known as
Ceylon Pentecostal mission by a Hindu convert Ramankutty alias
Pastor Paul |
|
1924 |
Mount Sinai Holy Church of America, Incorporated. Founder,
Senior Bishop and First President, Bishop Ida Robinson. |
|
1924 |
The
Elim Institute is a Pentecostal/charismatic funded by Ivan Q.
and Minnie Spencer |
|
1925 |
The
Apostolic Churches of Jesus Christ, The Pentecostal
Ministerial Alliance, and Emmanuel's Church in Jesus Christ
form as a result of the split from the
Pentecostal
Assemblies of the World over racial issues.
The Pentecostal Ministerial Alliance organizes in Tennessee and
has a less strict approach to Jesus Name Baptism and the new birth.
The PMA will change its name to the Pentecostal Church
Incorporated in 1932. Emmanuel's Church in Jesus Christ
is a regional organization that covers the states of Texas,
Oklahoma, and Louisiana.
|
|
1926 |
The
Fire Baptized Holiness Church of God of the Americas
is a predominantly African-American
pentecostal holiness denomination of Christians.This church was
founded by Benjamin Hardin
Irwin and William Edward Fuller, Sr. (1875-1958). The
Fire-Baptized Holiness Association originated in Iowa in 1895 under
the leadership of Benjamin H. Irwin of Lincoln, Nebraska. Irwin
expanded this into a national organization at Anderson, South Carolina
in August of 1898. At age 23, William E. Fuller, Sr., a member of the
African-American New Hope Methodist Church, attended the founding of
that body in 1898. Blacks and whites were admitted with equality.
Fuller returned to New Hope from the 1898 meeting, resigned his
offices, turned in his license, and cast his lot with the
Fire-Baptized Holiness Church. After Irwin left the church in 1900,
J.H. King
became the General Overseer. Bishop Fuller served as Assistant General
Overseer to Overseer King in 1905. Acting on what he thought was a
trend toward segregation, Fuller led about 500 members to organize the
Colored Fire Baptized Holiness Church in 1908 in Greer, South
Carolina. The True Witness periodical was established in 1909. On June
8, 1926 the name Fire Baptized Holiness Church of God of the Americas
was adopted. |
|
1927 |
The
Apostolic Church of Jesus Christ is organized from a merger
of Emmanuel's Church in Jesus Christ and the Apostolic
Churches of Jesus Christ at a joint convention in Guthrie,
Oklahoma. |
|
1927 |
Four Square Gospel
organized by Sister
Amiee Semple McPherson
|
|
1927 |
Apostolic
Overcoming Holy Church of God organized (renamed from Ethiopian
Overcoming Holy Church of God) |
|
1928 |
The Apostolic Church of Jesus Christ
forms from the merger of the Emmanuel's Church in Jesus Christ and
The Apostolic Churches of Jesus Christ. |
|
1929 |
Charles Parham, considered the father of the 20th century
Pentecostal movement dies at Baxter Springs, Kansas on January 29
(1870-1929). His wife Sarah assumes much of his duties dealing with
the publication Apostolic Faith, and his son Robert assumes his
speaking schedule. |
|
1930 |
Pat Robertson is born in Virginia, the son of
Senator Absalom Willis Robertson. In the early 1960s, Robertson
would begin his 700 Club and the Christian Broadcasting Network, and
become an influential televangelist of the last quarter of the 20th
century. . Robertson is an ordained Southern Baptist minister, but
holds to a Pentecostal theology, a position which puts him at odds
with many of his fellow Southern Baptists.
(BIO) |
|
1931 |
Calvary Pentecostal Church is
organized in Olympia, Washington by former
Assemblies of
God ministers. |
|
1931 |
Morris
Cerullo is born. Cerullo converts to Christianity from
Judaism and is ordained by the
Assemblies of
God in 1950. Cerello is prominent in the Voice of
Healing ministry and the Full Gospel Businesses Men's Fellowship
International. Cerullo will form his own ministerial
organization called World Evangelism, headquartered in San
Diego, California. |
|
1931 |
Bishop Garfield
Thomas Haywood dies in Indianapolis, Indiana at age 51.
A son of former slaves, Haywood was born in Greencastle, Indiana on
July 15, 1880. Early leader of the Pentecostal movement and promoter
of multi-racial fellowship and worship. Helped to spread the
Jesus Name Baptism theology and Oneness of the Godhead. Was
chosen to be Secretary of the Pentecostal Assemblies of the World in
1918, and Presiding Bishop 1925-1931. |
|
1931 |
The Pentecostal Assemblies of Jesus Christ
is formed by the merger of the Apostolic Church of Jesus
Christ and The Pentecostal Assemblies of the World. This is
a result of a Unity Conference which was held in Columbus, Ohio to
explore ways to unify the Oneness Pentecostal groups. The
Pentecostal Ministerial Association approached the meeting with a
two tiered administration plan, whereas the Apostolic Church of
Jesus Christ suggested an integrated system. The
Pentecostal Assemblies of the World accepts the merger proposal of
the Apostolic Church of Jesus Christ.
|
|
1931-1933 |
Racial
tension among white and "negro" ministers simmers within The
Pentecostal Assemblies of Jesus Christ which prompts several
ministers to revived the
Pentecostal
Assemblies of the World as a separate "negro" organization.
leaders of the now absorbed P.A. of W. Former leaders within the
P.A. of W, Samuel Grimes, E.F. Akers, and A.W. Lewis calls for a
reorganizational meeting in Dayton, Ohio to continue the Charter of
the P.A. of W, which the newly formed Pentecostal Assemblies of
Jesus Christ failed to keep legal control of. This allowed
those opposed to the merger to use the name P.A. of W.
|
|
1931 |
Charles Stanley born. Raised in the
International Pentecostal
Holiness Church, became president of the Southern Baptist
Convention and who ranks among the most popular electronic
preachers. |
|
1932 |
The
Pentecostal Ministerial Alliance, a Oneness Pentecostal
organization changes its name to The Pentecostal Church,
Incorporated |
|
1932 |
Church of The Lord Jesus Christ of the
Apostolic Faith is organized by
Bishop
Sherrod Johnson, who splits from the of New York
Church Of Our Lord Jesus Christ Of the Apostolic Faith Inc. |
|
1933 |
Associated Ministers of Jesus Christ
is organized as a Oneness Pentecostal group. The group would
incorporate during World War Two and take the name
Associated Brotherhood of Christians. |
|
1933 |
The
Elim Fellowship is formed as an international Pentecostal and
ecumenical organization that serves the Christian pastor and workers
worldwide. It began as an informal fellowship of graduates of
Elim Bible Institute located in Lima, Ohio.
|
|
1933 |
The Way Of The Cross Organization Bishop Henry Chauncey Brooks
(H.C.), Founder The Way of the Cross Movement came out of the
Church of Our Lord Jesus Christ. The Organization has grown to
several churches throughout the country. The current presiding Bishop
of Organization is Bishop Leroy Cannady of Baltimore Maryland |
|
1933 |
Kathryn Kuhlman
opens the Denver Revival Tabernacle, at an
old warehouse. |
|
1934 |
Charles Emmitt
Capps is born at
Brummett, Arkansas. Capps was an intense follower of Kenneth
Hagin and the Word of Faith movement and Positive Confession. In
1976 he publishes The Tongue, a Creative Force
which is seen as an important WOF book, along with his later book
Creative Power.
Capps begins a radio program Concepts of Faith
in 1977 and was ordained by
Kenneth Copeland as a minister of the International
Convention of Faith Churches.
"This is the key to
understanding the virgin birth. God's Word is full of faith and spirit
power. God spoke it. God transmitted that image to Mary. She received
the image inside of her....The embryo that was in Mary's womb was
nothing more than the Word of God....She conceived the Word of God."
(Charles Capps, Dynamics of Faith and Confession (Tulsa, OK:
Harrison House, 1987), 86-87; cf. Charles Capps, Authority in Three
Worlds (Tulsa, OK: Harrison House, 1982), 76-85)--Capps claims that if
someone says, "I'm just dying to do that" or "That just
tickled me to death," their statements may literally come true
(i.e., they may die). According to Capps, this is precisely why the
human race now lives only about seventy years instead of 900 years, as
was the case with Adam. (Charles Capps, The Tongue -- A Creative Force
(Tulsa, OK: Harrison House, 1976), 91) --"... most of my teaching came
from Brother Kenneth Hagin", who was "the greatest influence of
my life". Taped correspondence, England, Ark. , Feb. 17, 1982. |
|
1934 |
Paul Franklin Crouch is born.
Crouch has extensive background in the
Assemblies of
God and will team with Jim Bakker to form the Trinity
Broadcasting Network at Santa Ana, California in 1973. |
|
1934 |
Herbert W. Armstrong
begins publication of The Plain Truth, a magazine that will
be the official voice of the Worldwide Church of God.
|
|
1935 |
Jimmy Swaggart is born in Ferriday,
Louisiana. Swaggart, who would hold ordination with the
Assemblies of
God, would become a leading televangelist in the mid 1970s and
1980s. |
|
1936 |
Pentecostal Evangelical Church is
organized by G. F. C. Fons at Fort Smith, Arkansas. The
group is an association of churches and ministers. Melton, J. Gordon
(ed.) The Encyclopedia of American Religions: Vol. 1. Tarrytown, NY:
Triumph Books (1991); Chapter: Pentecostal Family; section: White
Trinitarian Pentecostals; pg. 254. |
|
1936 |
Plymouth Brethren
VIII - Splits from the Plymouth Brethren I. |
|
1936 |
Florence Louise Crawford dies in
Portland Oregon. Crawford is founder of the Apostolic Faith
evangelistic organization (Portland, Oregon). Crawford was
converted at the
Azusa Street Mission in 1906 and
worked closely with
William J. Seymour until 1908.
Crawford disapproved of Seymour marrying and took the mailing list of
the Apostolic Faith paper published by the Azusa Street Mission (which
had a direct bearing on the slow demise of Azusa Street due to the
lack of publishing the news from Los Angeles). The transfer of the
membership lists has been contentious among those who support Seymour
or Crawford's story about the mailing list. Her son Raymond Robert
Crawford assumes the leadership of the Apostolic Faith Mission. |
|
1937 |
Kenneth Copeland is born.
Will develop a major televangelist ministry based on the Word of
Faith theology. |
|
1937 |
The
annual conference of the Pentecostal Assemblies of Jesus Christ
meets in Oklahoma City, Oklahoma. Since Oklahoma is
segregated, black ministers are forced into racially segregated
accommodations. Combined with the mistrust of many blacks of
the merger in 1931 between the Pentecostal Assemblies of the
World and the Apostolic Churches of Jesus Christ, most
blacks leave the Pentecostal Assemblies of Jesus Christ and
returned to the Pentecostal Assemblies of the World.
|
|
1938 |
Assembly of Christian Churches is
organized by Puerto Rican congregations (in New York and Puerto Rico)
who were influenced by Francisco Olazabal, a noted Hispanic
evangelist. |
|
1938 |
Zion Assembly Churches is formed by
Bishop J.P. Shields from a split from The Church Of
Our Lord Jesus Christ of the Apostolic Faith Inc. |
|
1939 |
The Bible-Pattern Church Fellowship
founded by George Jeffreys, a Welsh minister who, together with his
brother Stephen Jeffreys. |
|
1939 |
Jim Bakker is born in
Muskegon, Michigan. Bakker will found the PTL Club and Heritage USA, a
theme park for Christians. Bakker helped
Pat Robertson on the
700 club in the 1960s and early 70s, and eventually left and formed a
ground breaking televangelist network and ministry called PTL. Bakker
will resign his PTL oversight and from the ministry when it is
revealed that he had an affair with a church secretary.
|
|
1941 |
Oral Roberts
pastors a
Pentecostal Holiness Church
(G.B. Cashwell
influence) |
|
1941 |
Demos Shakarian (Shakarian Family
of the Azusa Street Revival) meets Dr. Charles S. Price
(McPherson convert), a well-known healing evangelist. Demos is the
founder of the Full Gospel Business Men's Fellowship International. |
|
1941 |
The
Apostolic Ministerial Alliance is organized by R. L. Ooten.
The organization is a result of a split from the
Pentecostal Assemblies of Jesus Christ when L.R. Ooten led
around one thousand ministers from the states of Indiana, Ohio, and
West Virginia out of the organization.
|
|
1943 |
The New River, Wilmington,
South Carolina, and Camp Fear Conferences of the
Pentecostal Free Will Baptist Church merge in general conference.
In 1959 the group will formerly organize into the Pentecostal
Free-Will Baptist Conference. |
|
1943 |
Ambrose J.
Tomlinson, founder of the Church of
God of Prophecy and early leader of the 20th century
Pentecostal movement, dies at age 78. Tomlinson was one of the
most influential men in the formation of the Pentecostal movement.
In his early life, Tomlinson religious experiences was what is
termed mystical Quaker, who accepted the teaching on healing in the
atonement taught by Holiness-Pentecostalism. Before the end of the
19th century, Tomlinson also accepted the holiness
doctrine of entire sanctification, that the dedicated Christian can
be free from sin, and claimed that he had attained this experience.
Tomlinson's denomination splits into 24 different
denominations.
|
|
1944 |
The Mutual
Broadcasting Company is the only network selling air time to
religious groups, but puts in place policies that made it difficult
for evangelicals to buy time. This is attributed to problems that
were encountered with
Amiee Semple McPherson
and Father Coughlin in the 1930s and early 1940s.
|
|
1944 |
Robert
Parham the leader of the Apostolic Faith organization founded by
his father
Charles Parham, dies. Robert's death will leave a vacuum in
the Apostolic Faith organization and this lack of leadership will
result in a split in 1951 over progressive issues that many feel would
bring the AF churches into more fellowship with other Pentecostals
groups. |
|
1944 |
The National Religious Broadcasters
Association is organized by 150 evangelical broadcasters. Their first
official act was to hire a communications attorney in an attempt to
force the networks to sell them air-time. This would be a
crucial decision for televangelism, due to the rapid explosion of
television ownership in the 1950s. |
|
1944
|
Amiee Semple McPherson
dies in Los Angeles at age 53. Aimee paved
the way for women in the ministry and was one of the pioneers of the
Pentecostal movement's attempt to gain acceptance. She was the
first women to have a radio license and a radio program.
Throughout the depression, Aimee
backed a series of relief efforts
including soup kitchens, donations, and free medical clinics.
Aimee wasn't without controversy with failed marriages, a
controversial "kidnapping [May, 1926], and a public battle with her
mother, Minnie Kennedy and daughter Roberta over control of the
church [1937]. Aimee would oust both of them from the church and
there is no indication that she spoke with either of them the rest
of her life. Fifty-five law suits were filed against her for a
variety of damages, but the public continued to come to her Temple,
listen to her radio broadcasts, and attend services around the
world.
Aimee was found unconscious in her hotel room after speaking the
night before to a crowd in Oakland, California, and died that same
day. The coroner ruled the cause of death as an accidental
overdose of barbiturates. The church and organization is still
thriving today.
|
|
1944-1956 |
Jack Coe,
Assemblies of
God, during his brief tenure [1944-1956] was an up and coming
evangelist whose unfortunate death while in his 30s, cut short his
ministry and it would be speculation to claim Coe?s influence was
generational. After his death, A. A. Allen bought his tent and
continued on with large tent meetings, as did Oral Roberts. |
|
1946 |
The United Pentecostal Church is
formed by the union of The Pentecostal Church Incorporated and
the Pentecostal Assemblies of the Lord Jesus Christ in St.
Louis, Missouri. |
|
1947 |
The Pentecostal World Conference is
formed at Zurich, Switzerland with several American Pentecostal groups
in attendance. |
|
1947 |
Granville Oral Roberts
Resigns the pastorate of the
Pentecostal Holiness Church
launches first healing ministry crusade with his first city-wide
campaign in Enid, Oklahoma. Roberts
was ordained into full-time ministry in 1936 by the
Pentecostal Holiness Church.
Between 1941 and 1947 he served 4 pastorates, hen begins an
evangelistic ministry to pray for the healing of the whole man. One of
the early pioneers of Tent revivals and television ministry, is
considered the originator of "seed faith" doctrine.
|
|
1948 |
The Pentecostal Fellowship of North
America is founded as a means to bring about regular contact among
Pentecostals. |
|
1948 |
Glenn A Cook dies. Cook
worked with
William J. Seymour at the
Azusa Street Mission in Los
Angeles as financial and correspondence coordinator. Cook, along with
Frank J. Ewart
preached the "Jesus Only" message and was instrumental
in rebaptizing G.T. Haywood, E.N Bell and H.G. Rogers.
|
|
1950 |
Churches of God in Christ Jesus
Came out of Church Of Our Lord Jesus Christ of the Apostolic Faith
Inc. Organization. The founder was Bishop Peter Bridges |
|
1951 |
Full Gospel Business Men's
Fellowship International forms. Meets
struggling Evangelist Oral Roberts and finances Oral Roberts
along with a group of business men. They MARKET the "experience". For
example, in 1951 he helped to organize Oral Robert's Los Angeles
campaign which had over two hundred thousand people attending over
sixteen days .F.G.B.M.F.I.
Boost They Were The Force Behind Charismatics.
According to the testimony of Demos Shakarian, the International
President of the F.G.B.M.F.I., in the Denver Post of Sept. 3rd, 72,
"He believes his organization was the force behind the charismatic
renewal movement. . ." And according to the introduction leaflet of
the organization they say of him,
"As surely as God endued Moses with divine
direction to deliver Israel, He empowered Demos Shakarian, a
California dairyman." |
|
1951 |
The Apostolic Faith alliance
(founded by
Charles Parham) splits over issues dealing with organizational
structure and distrust of organizations which date back to Parham's
rejection by the Apostolic Faith church in Los Angeles (the Azusa
Street Mission). The faction that withdrawals and at Spearman,
Texas they form the Full Gospel Evangelistic Association (FGEA).
|
|
1952 |
Rex
Humbard in Akron, Ohio, begins his televangelist program which
will continue until 1983. At one time Humbard will have the largest
network of television stations that carry a religious broadcast in
the United States. His success in the new medium of television helps
to build a "Cathedral of Tomorrow" at Cuyahoga Falls, Ohio.
Humbard recounts that he was inspired to go onto television while
standing outside of O?Neil?s Department Store in Akron, Ohio.
People were huddled around a television, marveling at a Cleveland
Indian?s game. Humbard, an Arkansas evangelist passing through town,
felt called to become the evangelist to spread the Gospel via
television. Humbard purchased an old movie theatre in Akron,
christened it Calvary Temple, and began broadcasting.
|
|
1952 |
Church of God, founded by
A. J. Tomlinson in 1923
after he was removed as General Overseer from an organization of the
same name that he began in 1906, is renamed the Church of
God of Prophecy after civil action in court over who owned the
rights to the name Church of God. |
|
1952 |
Assemblies of the Lord Jesus Christ is organized when three
interracial Oneness Pentecostal groups merge; The Assemblies
of Jesus Christ, the Church of the Lord Jesus Christ, and
the Jesus Only Apostolic Church of God. |
|
1952 |
Tofik Benedictus "Benny" Hinn Born.
A Pentecostal pastor and televangelist. He is the host of This Is
Your Day, a 30-minute television show on various religious
networks, including Trinity Broadcasting Network, Daystar Television
Network, Revelation TV, and The God Channel. |
|
1953 |
The Emmanuel Holiness Church forms
from a split within the Fire-Baptized Holiness Church.
The organizational meeting takes place at Whiteville, North Carolina.
|
|
1954 |
Oral Roberts first television
program was broadcast on sixteen stations. It was filmed in a studio,
but in 1955 the program switched to his tent meetings. For a time his
sermons were done in a studio, healing lines in the tent. Roberts
dropped his program in 1967, when his tent came down for the last
time. Gene Scott
assisted Oral Roberts in establishing Oral Roberts University in
Tulsa, Oklahoma.
Gene Scott eventually joined the pentecostal Assemblies of God
denomination and for several years served in a variety of countries as
an evangelist.
- "1960: Roberts claimed that God
had told him to make His healing power known throughout the earth.
- 1977: Roberts said he had
received a vision from God telling him to build the City of Faith.
He later claimed to have seen a 900-foot-tall Jesus who told him
that the vision would soon be realized and that the hospital would
be a success. The City of Faith opened in 1981.
- 1983: Roberts announced that
Jesus had appeared to him in person and commissioned him to find a
cure for cancer (Time, July 4, 1983).
- 1986: Roberts said God had told
him, ?I want you to use the ORU medical school to put My medical
presence in the earth. I want you to get this going in one year or I
will call you home. It will cost $8 million and I want you to
believe you can raise it.? (Abundant Life, Jan/Feb. 1987).
- January 1987: Roberts said God
had told him . . . he had to raise $8 million by March 1 or God
would take him home. Roberts said the money would be used to provide
full scholarships for medical missionaries who would be sent to
Third World countries. . . He said $3.5 million had been raised and
all he needed was $4.5 million before March 1 that year.
- April 1, 1987: Roberts announced
that he had raised $9.1 million -- $1.1 million more than needed. Of
the money raised, $1.3 million was given by a dog track owner, Jerry
Collins.
- November 1987: Roberts announced
that the City of Faith medical clinic will close in three months.
- January 1988: Roberts canceled
the university?s free medical tuition program despite his claim that
God had told him to make the medical school a world outreach
program.
- March 1988: The medical
scholarship fund went bankrupt. Students were required to repay
scholarship funds at 18 percent annual interest if they transferred
to another school rather than stay at ORU medical school and start
paying the high tuition.
- September 1989: Roberts decided
to close the medical school and the City of Faith hospital to pay
off debts."
|
|
1954 |
"Pentecostal Church of Zion...
French Lick, IN... As a youth in Kentucky, Luther S. Howard was
converted by an independent Pentecostal minister and, in 1920, was
ordained a minister of the Holy Bible Mission at Louisville... Upon
the death of its founder, Mrs. C. L. Pennington, the Mission was
dissolved. Its ministes felt th eneed to continue their work and, in
1954, formed a new organization, the Pentecostal Church of Zion,
Inc.... The Pentecostal Church of Zion is like the Assemblies of
God in most of its doctrine... Most important, the group does not have
a closed creed, but believes that members continue to grow in grace
and knowledge |
|
1955 |
George
W. Hensley who is credited with introducing snake handling
among Pentecostals died due to an untreated snake bite. |
|
1956 |
Jack Coe, a leading
proponent of divine healing by faith dies of complications from
bulbar polio at age 38 (1918-1956).
|
|
1957 |
The Pentecostal Churches of The
Apostolic Faith is organized from a split led by Bishop
Samuel Hancock from the Pentecostal Assemblies of the World.
|
|
1957 |
Bible Way Churches of Our Lord Jesus
Christ World Wide is organized by Bishop Smallwood E. Williams,
and is a split from The Church Of Our Lord Jesus Christ
of the Apostolic Faith Inc |
|
1958 |
Richard W. Culpepper, David Nunn, W.V.
Grant, and Morris Cerullo organize the World Convention of
Deliverance Evangelists. It will function from 1958 to 1965,
when it ceases meeting. |
|
1959 |
The Pentecostal Free-Will Baptist
Conference changes its name to the Pentecostal Free Will
Baptist Church. |
|
1959 |
William W. Street, a prominent
American Methodist church historian dies. Street authors three
works on religion in the United States; The Story of Religion in
America, Religion on the American Frontier, and
Methodism in American history (1881-1959). |
|
1960 |
Church of God (Black Jews) "Prophet
F. S. Cherry established the Church of God (Black Jews) in
Philadelphia. Cherry taught that the true Jews are black and that
Jesus was black." Crim, Keith (ed.). The Perennial Dictionary of World
Religions. San Francisco: Harper Collins (1989). Reprint; originally
pub. as Abingdon Dictionary of Living Religions, 1981; pg. 108. |
|
1960 |
Pentecostal Evangelical Church of God,
National and International. Riddle, OR [H.Q.]... was founded at
Riddle, Oregon in 1960. It holds to beliefs similar to those of the
Assemblies of God. It ordains women to the ministry |
|
1960 |
Dennis Bennett, an American
Episcopalian. Bennett was the Rector at St Mark's Episcopal Church in
Van Nuys California announces to the congregation that he had received
the outpouring of the Holy Spirit. Soon after this he was ministering
in Vancouver where he ran many workshops and seminars about the work
of the Holy Spirit. This influenced tens of thousands of Anglicans
world-wide and also began a renewal movement within the Roman
Catholic and Orthodox churches. |
|
1960 |
Bible Way Pentecostal Apostolic Church
is formed by Bishop Curtis Jones who splits from the
Church Of Our Lord Jesus Christ of the Apostolic Faith Inc.
|
|
1960 |
Pat Robertson
founds the Christian Broadcasting Network. |
|
1960 |
People's Temple Christian Church Full
Gospel becomes an affiliated church of the Disciples of Christ
(Jim Jones would later become ordained in the Christian Church) |
|
1961 |
The American Lutheran Church (ALC)
During his seminary training, Larry Christenson questioned how and
where the power of God for ministry was to be found. He studied the
Bible and wondered as many do, why the descriptions of the early
Christians were so different from what he saw in the church, and was
also very curious about healing ministry through Agnes Sanford's book
The Healing Light. In August 1961, during Christenson's second year of
ministry he was invited by an elderly Norwegian woman to hear
evangelist Mary Westberg. Christenson was asked that evening by
Westberg if he wanted to receive the baptism in the Holy Spirit, and
he received the gift of tongues soon thereafter. Christenson's
congregation became a center for renewal and he became a leader among
charismatic Lutherans. |
|
1962 |
Free Gospel Church Of Christ, Inc.
Bishop Ralph Green Came out of The Way of the Cross Organization. |
|
1962 |
The Holy Temple Church Of The Lord Jesus Christ Of The
Apostolic Faith is formed from a split of The Church of
The Lord Jesus Christ Of the Apostolic Faith. Bishop Randolph Goodwin
is its founder. |
|
1963 |
An outpouring of charismatic renewal took
place in the Bel Air Presbyterian Church near Los Angeles. The
pastor, Louis Evans, Jr., led the people into a "...program based on
commitment to Jesus Christ, the discipline of studying and obeying the
Word of God, and training lay leadership for group study and prayer."
(Hummel p. 46) This led first to effective ministries of evangelism
and healing. Later they began to discover that as they were obedient
to God, spiritual gifts of 1 Cor. 12 would manifest.
http://www.prmi.org/history.html
|
|
1963 |
Pat Robertson
coins the term "700 Club" as a reference to individuals who make a
financial contribution to his ministry.
|
|
1964 |
Pat Robertson
begins the "700 Club" on television.
|
|
1965 |
Pat Robertson
hires Jim and Tammy Bakker to create a small Jesus-based
puppet show for kids. The result, a show called Come on Over,
is an instant hit and was the beginning of the televangelical
networks. Jim is instrumental in launching and hosting the 700
Club (November, 1966). Over time Pat started putting himself
on television instead of Jim and Tammy and began easing them out of
the network. Jim and Tammy re-located to California and were staying
with their friends Paul and Jan Crouch when the idea of launching
their own Christian network was born.
|
|
1965 |
Oral Roberts University opens in
Tulsa, Oklahoma. |
|
1965 |
Raymond Robert Crawford dies in
Portland Oregon. Crawford is the leader of the Apostolic
Faith Mission (Portland, Oregon), a work started by his mother,
Florence Louise Crawford in 1908. His mother was converted
at the
Azusa Street Mission in 1906 and
worked closely with
William J. Seymour until 1908.
|
|
1965 |
William Branham, a leader in the
Pentecostal and "Latter Rain" movement dies on December 24th, six days
after a car accident (December 18th).
Branham's life was influenced by numerous visions and angelic
visits. Branham was probably the leading individual in the
Second Wave
of Pentecostalism in the 20th Century. In May, 1946 Braham began his
first revival crusade that would launch him into the vocabulary of
Pentecostalism.
|
|
1966 |
A group of Presbyterian pastors who had
been touched by the Holy Spirit gathered together at Camp Furthest Out
at Lake Murray, Oklahoma and founded the Presbyterian Pastors
Charismatic Communion. This group was dedicated to promoting an
experience of the Holy Spirit but in terms that were consistent with
their Presbyterian theology and style. |
|
1966 |
The Lutheran Church-Missouri Synod
(LC-MS) Rodney Lensch was an LC-MS pastor in Thousand Oaks,
California. He had also recognized the discrepancy between the power
of God in the Bible and what he had experienced in his pastoral
ministry, when he heard the testimony of three clergy from different
denominations speak on the baptism of the Holy Spirit. One of them,
Rev. Ray Bringham went to the home of the Lensch's, where he prayed
for Lensch and his wife to receive the baptism of the Holy Spirit.
They received it that evening, and his life was transformed
completely. |
|
1966 |
Kenneth Hagin, Sr. he moved to Tulsa,
Oklahoma, where he opened a ministry office. That same year, he taught
for the first time on radio
(Charismatic Word of
Faith) An
Article by D. Owers |
|
1966 |
"The 700 Club" premiered on local
television in Virginia Beach in November 1966, and Jim Bakker was its
original host. |
|
1967 |
The Charismatic phenomenon became accepted
by the Roman Catholic Church. It broke out in 1966 as a result of a
weekend retreat at Duquesne University led by theology professors
Ralph Keiffer and Bill Soty. One of the largest tongues speaking
groups today is within the Catholic Church. "By 1973, the movement had
spread so rapidly that thirty thousand Catholic Pentecostals gathered
at Notre Dame for a national conference." ("Seminar on Pentecostalism"
by Wilson Ewin - page 22)
|
|
1967 |
Oral Roberts ends his tent crusades
and drops his TV program. He will reemerge on TV in 1969.
|
|
1968 |
Oral Roberts joins the Methodist
Church and receives ministerial credentials. |
|
1968 |
The Wesleyan Church is formed when
the Wesleyan Methodist Church and the Pilgrim Holiness
Church merge. |
|
1968 |
Dr. Charles Fuller's long running
program "Old Fashioned Revival Hour" ends after a thirty-five
year run. Dr. Fuller began his program in 1933, and moved to the
Mutual Broadcasting Network in 1937, then to ABC in 1951. |
|
1969 |
Oral Roberts returns to television
with a new television style. His new television program was
taped at the NBC studios in Burbank, California, but soon shifts to
the campus of Oral Roberts University in Tulsa. |
|
1969 |
New Testament Christian Churches of
America, Inc. was incorporated in 1969 in St. Louis, Missouri, as
a schism from the Pentecostal Church of God (PCG) of Joplin, Missouri.
NTCC was founded by a former PCG missionary, R.W. Davis |
|
1969 |
Holy Temple Church of Christ, Inc.
Bishop Joseph Weathers Came out of The Way of the Cross Organization. |
|
1970 |
The Lutheran Church
in America (LCA) While there
were a few forerunners such as Paul Swedeberg and Glen Pearson, the
charismatic renewal as a movement did not occur in the LCA until the
1970's. According to Charles Miller, a charismatic Lutheran pastor and
consultant, who worked with bishops in the 1970's and 1980's, the LCA
bishops saw charismatic renewal as a move of God the same way as the
Catholic bishops. Also, the teaching and practice of the gifts of the
Spirit were addressed similarly, i.e., boundaries were given in
theological statements but the use of gifts was tolerated and even
encouraged. Charismatic renewal was not addressed by the LCA until
1972 when a resolution was passed at their convention that no
prejudice be shown against the charismatic movement, and that a report
be written addressing the movement pastorally.
|
|
1970-1971 |
Bishop Worthy G. Rowe of South Bend, Indiana calls for key
Oneness Pentecostal Apostolic ministers to come together to study
the feasibility of a world wide fellowship. Soon the Apostolic
World Christian Fellowship is founded and Bishop Rowe is the
first chairman.
|
|
1970 |
A. A. Allen
dies at age 59 in San Francisco, California.
Allen was an early disciple of the faith
and healing movement and became a well known evangelist connected to
the Assembly of God, until he parted company with the organization
over a DUI charge in Knoxville, Tennessee in the mid 1950s. Allen
would at one time have the largest meeting tent in the world and could
seat over 22,000 people. He ministered on radio, television, and
through his ministry's magazine. Allen would probably be
considered in the forefront of the second wave of the Pentecostal
movement of the 20th century. Died in 1970, medical examiner?s office
(number 70-079608 certificate 4633) a probable heart attack, with a
secondary cause of death due to ?acute alcoholism and fatty
infiltration of the liver: alcohol blood level 0.36. Contributing to
the cause of death was the ?ingestion of alcohol.?
(Video 1)
(Video 2)
(Video 3) |
|
1972 |
Jim and Tammy Bakker
form Trinity
Broadcasting in partnership with Jan and Paul Crouch.
Together, they create a daily talk show "Praise the Lord." This
relationship will not last quite a year. As Bakker and Crouch
dissolve their partnership, Crouch keeps Trinity Broadcasting
while Bakker keeps the PTL initials - although they now stated
that it meant "People That Love." |
|
1973 |
Assembly of God Evangelist Jimmy
Swaggart begins his television programming. |
|
1973 |
Kenneth Copeland begins publishing
the Believers Voice of Victory. |
|
1974 |
Fr. Eusebius Stephanouof the
Greek Orthodox Orthodox Archdiocese of North America, founder of
the Brotherhood of St. Symeon the New Theologian, Fr. Athanasius
Emmert of the Antiochian Orthodox Christian Archdiocese and
Fr. Boris Zabrodsky of the Ukrainian Orthodox Church in
America, founder of the Orthodox Spiritual Renewal Services and editor
of "Theosis" journal, were the more prominent leaders of the
Charismatic renewal in Orthodoxy. |
|
1974 |
Assemblies of
God Evangelist Jim Bakker begins his Praise the Lord
network (PTL). His ministry will eventually be headquartered at
Heritage USA in Charlotte, North Carolina and his satellite network
will have the largest potential audience in the 1980s. Within
just two years PTL is carried on 70 commercial stations and 20 cable
services. At the height of their ministry, Jim and Tammy Bakker were
watched by about 13.5 millions viewers across the country. They also
owned Heritage USA, a Christian-themed retreat and gospel park of
2,300 acres. |
|
1974 |
The United Way of the Cross Came
out of The Way of the Cross Organization. The current presiding
is Bishop Adams |
|
1974 |
Evangelistic Churches of Christ
Bishop Lymus Johnson, Founder Came out of The Church of Our Lord
Jesus Christ Organization. |
|
1974 |
"The Charismatic Movement in the
Lutheran Church in America, a Pastoral Perspective," gave the
background of the pentecostal and charismatic movements, explained the
baptism in the Holy Spirit, and the gifts of glossolalia, prophecy,
and healing. It also addressed worship, prayer, and social concerns
and concluded with 14 guidelines, urging seminaries and programs of
continuing education to assist pastors gain knowledge of the movement
and develop skills in ministering to their charismatic members. |
|
1975 |
Pope Paul VI:
Speaking to the International Conference
on the Catholic Charismatic Renewal on May 19, 1975, encouraged the
attendees in their renewal efforts and especially to remain anchored
in the Church. 1975 marks the year of the Renewal's
"coming of age" in the Catholic Church. Thanks to Veronica O'Brian's
urging of cardinal Suenens and the cardinal's convincing
recommendation to Pope Paul VI, the Renewal was invited to have its
World Congress at Rome on Pentecost during the Holy Year. Pope Paul VI
told to the group of 10,000 Charismatics: "Nothing is more
necessary to this more and more secularized world than the witness of
the 'spiritual renewal' that we see the Holy Spirit evoking in the
most diverse regions and milieu? How then could this 'spiritual
renewal' not be a 'chance' for the Church and for the world? And how,
in this case, could one not take all the means to insure that it
remains so?" |
|
1976 |
Charles Emmitt Capps,
a strong proponent of the Word of Faith movement and Positive
Confession publishes The Tongue, a Creative Force
which is seen as an important WOF book (along with his later book
Creative Power).
|
|
1976 |
Kathryn Kuhlman
dies on February 20 of heart failure in
Tulsa, Oklahoma.
Kuhlman began her ministry in the 1940s,
but it wasn't until the 1960s that she gained national recognition.
Kuhlman was one of several Charismatic ministers who helped to bring
the Pentecostal experience into mainstream Christianity.
|
|
1976 |
Charles Capps,
a proponent of the Word of Faith movement begins a radio program
Concepts of Faith.
|
|
1976 |
The United Methodist Church and the
Charismatic Movement Issues
Guidelines to Charismatic Movement |
|
1977 |
Pat Robertson
leases a satellite transponder to beam religious programming into
households via the emerging cable industry. This brings his Christian
Broadcasting Network (CBN) and the 700 Club into the homes of
millions. The other televangelists follow suit.
|
|
1978 |
Jim Jones, founder of the People's
Temple lead his commune to mass suicide in Guyana-638 adults and 276
children die |
|
1979 |
Pope John Paul II: Speaking
to a group of international leaders of the Renewal on December 11,
1979, he said, I am convinced that this movement is a very important
component of the entire renewal of the Church... "Remain in an
attitude of constant and grateful availability for every gift that the
Spirit wishes to pour into your hearts"
Noting that since age 11 he had said a daily prayer to the Holy Spirit
he added, This was my own spiritual initiation, so I can understand
all these Charisms. They are all part of the richness of the Lord. I
am convinced that this movement is a sign of his action.
|
|
1979 |
Kenneth Copeland launches his
televangelistic ministry which focuses upon Word of Faith theology.
In 1981 Copeland will move onto satellite in 1981. |
|
1980 |
Oral Roberts and You is broadcasted
on 165 TV stations and had the largest audience of any syndicated
religious program of the time.
|
1960 |
Roberts claimed
that God had told him to make His healing power known throughout
the earth. |
|
1977 |
Roberts said he
had received a vision from God telling him to build the City of
Faith. He later claimed to have seen a 900-foot-tall Jesus who
told him that the vision would soon be realized and that the
hospital would be a success. The City of Faith opened in 1981.
|
|
1983 |
Roberts announced
that Jesus had appeared to him in person and commissioned him to
find a cure for cancer (Time, July 4, 1983). |
|
1986 |
Roberts said God
had told him, ?I want you to use the ORU medical school to put
My medical presence in the earth. I want you to get this going
in one year or I will call you home. It will cost $8 million and
I want you to believe you can raise it.? (Abundant Life,
Jan/Feb. 1987). |
|
1987 |
January: Roberts
said God had told him . . . he had to raise $8 million by March
1 or God would take him home. Roberts said the money would be
used to provide full scholarships for medical missionaries who
would be sent to Third World countries. . . He said $3.5 million
had been raised and all he needed was $4.5 million before March
1 that year.
April: Roberts announced that
he had raised $9.1 million -- $1.1 million more than needed. Of
the money raised, $1.3 million was given by a dog track owner,
Jerry Collins.
November: Roberts announced
that the City of Faith medical clinic will close in three
months. |
|
1988 |
January: Roberts
canceled the university?s free medical tuition program despite
his claim that God had told him to make the medical school a
world outreach program.
March: The medical scholarship
fund went bankrupt. Students were required to repay scholarship
funds at 18 percent annual interest if they transferred to
another school rather than stay at ORU medical school and start
paying the high tuition. |
|
1989 |
Roberts decided to close the medical school and
the City of Faith hospital to "pay off debts."
|
|
|
1981 |
Jim Kaseman organizes Upper
Midwest Faith Churches and Ministries. The group will change
its name to the Association of Faith Churches and Ministries |
|
1982 |
John Wimber began teaching MC510
"Signs, Wonders and Church Growth" at Fuller Theological Seminary,
an institution regarded by some as representative of the very inner
circle of traditional evangelicalism. Again, controversy was sparked
not so much by John's teaching but by his "ministry times" when sick
people were healed and demons were cast out right in the classroom. By
then, two Fuller professors, Charles Kraft and I, had become
overt proponents of Wimber's teaching and ministry models." (pg. 16
Forward by Peter Wagner The Kingdom and The Power edited by
Gary S. Greig and Kevin N. Springer) |
|
1982 |
Clarence Robinson
organizes The
Full Gospel Evangelistic Association. |
|
1984 |
The Roman Catholic Bishops of the
United States: "? the Charismatic Renewal is rooted in the
witness of the gospel tradition: Jesus is Lord by the power of the
Spirit to the glory of the Father" |
|
1986 |
In Christianity Today, May 16, 1986,
Pastor Don LeMaster of the West Lauderdale Baptist Church
in Fort Lauderdale, Florida, estimated that five percent of SBC
congregations were openly charismatic at that time. (SBC) |
|
1987 |
Finis
J. Dake, author
of Dake's Annotated
Reference Bible dies. Dake's Bible is widely used in
Pentecostal circles.
"Finis Jennings Dake was born in 1902 and died in
1987. His son Finis, Jr. says it took Dake seven years of
constant work to complete the 35,000 notes included in the
1,400-page Annotated Bible. It is a virtual systematic
theology and a compilation of Dake's views and doctrines.
|
|
1987 |
Jim Bakker resigns as head of PTL
and oversight of Heritage USA. The resignation came after a revelation
that he had an affair with Jessica Hahn, a church secretary, and paid
her hush money. |
|
1988 |
Toronto Airport Christian Fellowship (TACF)
is a Christian church and religious organization in Etobicoke,
part of the city of Toronto, Canada. It is a member of the Partners in
Harvest group of churches and is directly affiliated with Catch the
Fire Ministries. The church is famous for the Toronto blessing, an
experiential religious activity which spread amongst the Charismatic
church world-wide. by Pastors John & Carol Arnott. |
|
1989 |
Jim Bakker is
convicted on 24 counts of fraud and conspiracy - his sentence was 45
years, unusually long for such a case. On appeal the sentence was
reduced to 18 years in August 1991 and the following year he and Tammy
divorced. On July 1, 1994 Jim Bakker was moved to a halfway house and
in January of 1995, he was released from prison. |
|
1988 |
Jimmy
Swaggart. Confess to indiscretions with a prostitute in a New Orleans
suburb. Steps down from the
Assemblies of
God in March 1988. |
|
1989 |
James Ryles, the pastor of Bill
McCartney, founder of Promise Keepers received a vision of the
Beatles group, in which they represented the music God was going
to use to bring and end-time revival. "In the summer of 1989, I had a
dream...And I remember the dream thinking to myself, wow - this is
like the Beatles music was new. The Lord spoke to me and said,
'What you saw in the Beatles - the gifting and that sound that they
had - was from me. It did not belong to them. It belongeth to me. It
was my purpose to bring forth through music a world-wide revival that
would usher in the move of my spirit in bringing men and women to
Christ." (Joseph R Chambers quoting "Harvest Conference, Denver,
Colorado, James Ryle, November 1990) |
|
1992 |
Full Gospel Baptist Church Fellowship
A spiritual gifts movement, led by
National Baptist Convention, USA, Inc. pastor Paul S. Morton, grew
among all the National Baptist Conventions and resulted in the
formation |
|
1993 |
Rodney Howard-Browne became well
known in a meeting at Carpenter's Home Church in Lakeland, Florida.
There came an epidemic of "spiritual drunkenness." (Spring of 1993)
Randy Clark was introduced to the "laughing revival" by South
African evangelist, Rodney Howard-Browne. |
|
1994 |
Randy Clark, a Vineyard pastor from
St. Louis, was preaching there when some phenomena took place.
Physical manifestations such as holy laughter, shaking, animal noises,
falling down slain in the Spirit, healing and others took place. |
|
1994 |
Pastor John Arnott, of Toronto,
invited Randy Clark to export these experiences to Toronto.
(January 1994). In a short time 80% of the people were on the floor.
This became known as the 'TORONTO BLESSING." Some lie on the floor and
laugh hysterically while others giggle uncontrollably for hours. Some
behave like animals, roar like lions, or soar around the room like
eagles. There is also "sanctified dance" being done to the beat of
supposed Christian rock music. Others are glued to the floor with
"Holy Ghost Glue." Rodney Howard-Browne said "One night I was
preaching on hell, and (laughter) just hit the whole place. The more I
told people what hell was like the more they laughed." (September
1994, "The Baptist Challenge") The Charisma 8/94 magazine stated "no
one doubts that having vast numbers of people convulsed in laughter
can make whatever is being said from the pulpit irrelevant." |
|
1994 |
A similar experience has taken place in
Seattle, Washington called the "Seattle Revival Center." In
1994, three pastors, Darrel Stott of Lake Boren Christian
Center, Steve Richard of Freedom Life Foursquare, and Wayne
Anderson of International Church traveled to Toronto and claimed
they "got drunk in the Holy Spirit." Pastor Stott tells of his legs
growing weak, falling on the floor, his legs flying in the air,
laughing uncontrollably, feeling like a drunk, staggering, swinging
around posts, shaking, furniture flying in the room, floor rolling,
twitching, yelling, rolling down the halls, etc.. ("O Timothy" - #8,
1997 - page 2-4) |
|
1995 |
Two professors at Southern Baptist
Theological Seminary in Louisville, Kentucky, told Baptist Press
that Southern Baptists shouldn't fear the charismatic movement. "We
shouldn't feel defensive or threatened by an alternative experience,
perspective or insights about the Holy Spirit," said William
Hendricks, director of Southern's doctoral studies program.
Churches should not be making a big issue of the movement, he added,
because "you could be fighting what is a legitimate experience of the
Spirit." Tim Weber, professor of church history, agreed: "Most
charismatics take the Bible as seriously as Southern Baptists,
although they read it differently," he said. The professors also said
Southern Baptists shouldn't divide charismatics into a separate
"camp," since their influence has touched the 15 million- member
Southern Baptist Convention. ... The professors believe the time has
arrived for a more reasoned approach to charismatics and dialogue with
them (Charisma, April 1995, p. 79). |
|
1995 |
Pastor John Kilpatrick, of the
Brownsville Assembly of God, in Pensacola, Florida, invited
Evangelist Steve Hill to speak. Steve Hill received his impartation
"on January 19, 1995, at 3:00 in the afternoon. He says he had to walk
over 500 bodies on the floor to get to a London, England vicar for
prayer." ( "Pensacola Impartations-Apparitions by Joseph R Chambers). |
|
1995 |
Bull in a China Shop by Gary
Folds, (SBC) subtitled "A Baptist Pastor Runs into God in
Toronto." When he wrote the book in 1995, Folds pastored the Second
Baptist Church of Macon, Georgia. (He has since moved to First
Baptist Church, Belle Glade, Florida.) He promotes the unscriptural
phenomena, such as uncontrollable laughter and "spirit slaying," that
he experienced at the Toronto Airport Church in Ontario.
Following is how he described the meetings: "Some people would simply
lay on the floor as though they were sleeping". "Others would writhe
in what appeared to be anguish, pain, or possibly agony. Some would
twitch, while others shook, and some would even have convulsive-type
jerking. Many would cry, while an even greater number would laugh".
"Many of them would laugh for an hour or longer. One night I saw
people laugh for almost two and a half hours" |
|
1996 |
PENTECOSTAL FREE WILL BAPTIST
formed.
http://www.pfwb.org/history.htm |
|
1997 |
Pastor Wallace Henley, Crossroads
Baptist Church, Houston, Texas. (SBC) His church practices
tongues speaking, and he supports the "revival" at the Brownsville
Assembly of God in Pensacola, Florida, where the pastor gets so "drunk
in the spirit" that he cannot lead the congregation. Henley claims
that those who are opposed to the charismatic movement are
"pharisaical" and "mean-spirited." |
|
1997 |
Sword of the Lord. "More that 1,200
Catholics from as far away as California, Alaska and Japan jammed the
Presentation Blessed Virgin Mary Catholic Church in Philadelphia in
August to experience charismatic revival in a conference that featured
Evangelist Rodney Howard-Browne, who told attendees: 'People
cannot believe that revival is in the Catholic Church.' Catholics
laughed hysterically after they were hit with what Howard-Browne
refers to as 'the joy of the Holy Ghost.'" According to a quote in the
October, 1, 1997 "Calvary Contender, "Pope John Paul II has given his
official blessing to the renewal but few cardinals or bishops have
embraced it." |
|
1999 |
Pastor Ron Phillips and the
Central Baptist Church in Chattanooga, Tennessee. This SBC
congregation had a "Fresh Oil & New Wine" conference on March 7 that
was attended by more than 500 SBC pastors. The church uses the
charismatic rock-style music and is experiencing charismatic
phenomenon. Another Southern Baptist pastor, Dwain Miller of
Second Baptist Church in El Dorado, Arkansas, has prophesied to
Phillips that God would use him "to bring renewal to the SBC?s 41,000
churches." He is referring to a charismatic "renewal," which is always
accompanied by unscriptural ecumenical fervor and downplaying of Bible
doctrine. |
|
2006
|
Ron Phillips SBC Chattanooga, TN.
"Paul Pressler's last book, where he and others promised those of us
with charismatic leanings a place at the Southern Baptist Convention
table. Check with Wallace Henley in Houston as well. I serve Central
Baptist Church of Hixson in Chattanooga, Tenn., and have hosted Fresh
Oil and New Wine conferences for years. Six hundred-plus Baptist
churches cooperate with us. We want to stay (in the SBC), but the
circle of so-called orthodoxy grows ever narrower. If the gifts of the
Spirit have ceased, then let the convention say it. Scholars may not
believe in the supernatural, but no reputable New Testament scholar
denies the gifts are clearly taught. The action of the International
Mission Board is one more step down for a declining denomination whose
only hope is a fresh openness to the Holy Spirit." |
