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Early Pentecostal Tongues: Part 2

The Missionary Tongues, the Missionary Dilemma, and Gibberish.

This is part-two of a four-part series on early pentecostalism that covers how the traditional definition of tongues all but died and was replaced by the pentecostal practice of glossolalia — an umbrella term for the language of adoration, singing and writing in tongues, and/or a private act of devotion between a person and God.

The first article was the introduction. This second essay attempts to demonstrate three factors. First of all, to show how ingrained the missionary tongues movement had become. Secondly, how the missionary tongues movement had identifiably failed. Third, how the public perception greatly differed and saw this revival simply as harmless gibberish and not a miraculous outbreak.

The solutions to work around this failure and the public tension are the focus of Part 3. Part 4 focuses on the influence of higher criticism authors on the present pentecostal of tongues.

Table of contents

Part 2: The Crisis of Early Pentecostal Tongues

  • The Missionary Tongues Movement
  • The Missionary Tongues Dilemma
  • The Gibberish Movement

The Missionary Tongues Movement

The 1800s was where the traditional definition of a miracle of speaking or hearing one or more foreign languages had gained an alternative explanation called glossolalia. This was created by German academics to explain the speaking in tongues phenomenon exercised by the London-based Irvingites in the 1830s. These academics expanded their conclusion about the Irvingites and used it to explain the first Pentecost found in the Book of Acts and St. Paul’s address about tongues in the Corinthians assembly.

The idea of the German glossolalia had not yet influenced the Wesleyan or holiness movements before 1900 and is not part of initial story that culminated at Azusa Street.

Speaking in tongues during this period within these movements was the perceived miraculous ability to speak in a foreign language. More specifically, this era began to develop a sense it was specifically for missionary expansion.

C. T. Studd, a young missionary with China Inland Mission, wrote about promising the claim of Mark chapter 16. This chapter has one verse that asserts that believers shall be empowered to “speak in new tongues.” When C. T. Studd and seven others arrived in China in 1889, they thought they had been empowered to speak in a language the Chinese could understand. While attempting to supernaturally speak, he wrote: “. . .they did not understand us at all at first at Hanchung—thought us idle fanatics.” They were embarrassed and quickly learned that God wanted them to study the language.(1)The Evangelisation of the World : a Missionary Band: a Record of Consecration, and an Appeal. B. Broomhall ed., London: Morgan and Scott. 1889. Pg. 53

The Christian Missionary Alliance Church waddled through the missionary tongues issue in the late 1800s. The concept can be first traced an unnamed author who wrote in the Friday, February 12, 1892 Alliance periodical. The person believed that the supernatural ability to speak in tongues should be cautiously be sought for in every foreign missionary endeavor. On the other hand, it should not be assumed to happen in every circumstance:

Certainly we do expect, in every case where it is claimed by humble believing prayer, a supernatural assistance in acquiring the native language, and we should not be surprised in any case to hear of the direct bestowal of the power to speak an unknown tongues. But we are not prepared to teach this as a definite scriptural promise for all who go to preach the Gospel to the heathen, or consider a lack of faith on the part of any worker who has not received this special gift.(2)Christian Alliance and Missionary Weekly. Friday, February 12, 1892. Vol. VIII. No. 7

Almost six-months later, another article was posted in the Alliance magazine by a young missionary by the name of W. W. Simpson (no relation to A. B. Simpson) eager to go to Shanghai. He was hoping for the promise in Mark 16 to miraculously acquire a new language, and if it were not so, then he would study.(3)Christian Alliance and Missionary Weekly. Friday, July 1, 1892. Vol. IX. No. 1. Pg. 13

The founder and leader of the Christian Missionary Alliance, A. B. Simpson, saw that this missionary shortcut to learning foreign languages was a consistent problem. His response was likely connected with young missionaries being trained in his bible college. He finally stated in 1898:

In our own day there is the same strained and extravagant attempt to unduly exaggerate the gift of tongues, and some have even proposed that we should send our missionaries to the foreign field under a sort of moral obligation to claim this gift, and to despise the ordinary methods of acquiring a language. Such a movement would end in fanaticism and bring discredit upon the truth itself. We know of more than one instance where our beloved missionaries have been saved from this error and led to prosecute their studies in foreign languages with fidelity and diligence, and their efforts have been rewarded by supernatural help in acquiring languages in a remarkably short time, but not in despair of proper industry and the use of their own faculties under God’s direction in acquiring these languages.(4)Wednesday, February 9, 1898. Vol. XX. No. 6. The Worship and Fellowship of the Church: Weekly Sermon. Pg. 126

A. B. Simpson

W. B. Godbey was a revered Wesleyan preacher and one of the most popular and influential speakers in the late 1800s. He felt the immediate supernatural ability to speak in a foreign language was becoming more apparent in his time and noted missionaries in Africa were fulfilling this promise. He was excited that this was “amid the glorious prophetical fulfillment of the latter days.”(5) W. B. Godbey. Spiritual Gifts and Graces. Cincinnati: M.W. Knapp. Pg. 42

The story then moves over to one of the pentecostal founders: Charles Fox Parham, He was a self-appointed itinerant/evangelist in the early 1900s who had an enormous early contribution to the modern tongues movement. It was his teaching and missional emphasis that encouraged a number of his followers, especially Lucy Farrow, and later William Seymour to go to California and be major patrons in the Azusa Street Revival.

Parham was heavily influenced by A.B. Simpson, and two other controversial notables during this period: Alexander Dowie and Frank Sandford. What they all had in common was the restoration of the primitive church and the imminent coming of the end.

Simpson has already been described. Dowie’s contribution was a mystical one that impacted Parham and gave him authority to inquire within the supernatural realm but there was little correlation with tongues. Sandford had a direct effect on Parham’s view of speaking in tongues. Sandford was a speaker full of charisma and passion that attracted over 600 followers who resided in a community controlled by him named Shiloh in Durham, Maine. He was a christian mystic with apocalyptic ideals who mixed British Israelitism, modern missions, and divine interventions in the everyday life. (6)https://en.wikipedia.org/wiki/Frank_Sandford

There was an outbreak of tongues speaking in Sandford’s commune that Parham observed while visiting. This excited Parham who believed the supernatural imposition of foreign languages was a precursor to the end. (7)Harold Hunter. Beniah at the Apostolic Crossroads: Little Noticed Crosscurrents of B.H. Irwin, Charles Fox Parham, Frank Sandford, A.J. Tomlinson. CyberJournal for Pentecostal-Charismatic Research.

Charles Parham

Secondly, he learned from Sanford’s tract, “The Everlasting Gospel”, about a woman named Jenny Glassey given the miraculous ability to speak and draw and sing in foreign languages. Unfortunately, I do not have access to this tract, but another publication by Sandford called Tongues of Fire described Glassey’s giftings in detail:

May 31. This has been a day of waiting on God to get further orders. Had the joy tonight of hearing Brother Black and Sister Black and Sister Glassey sing a part of the ninth Psalm in an African tongue. Sister Glassey has at different times spoken while in the Spirit, in Greek, French, Latin, German, Hebrew, Italian, Japanese, Chinese, and several African dialects, words and sentences given her by the Holy Ghost. She has also written many letters of the Greek and Hebrew alphabet. Words in as many as six of these languages have been recognized as such by one who has studied classics, thus proving the genuineness of God’s gifts to our sister. He who said, “They shall speak with new tongues” is proving his words true, thus enabling one like Sister Glassey to preach the “everlasting gospel” to any soul on this globe, with the necessary language at her disposal.(8)Tongues of Fire, July 15, 1898 pg. 107 from an article entitled “Notes from my Journal While En Route for The City of The Great King” by Willard Gleason. As found at fwselijah.com

With all the evidence at hand, the variables led to one deterministic conclusion, the end was nigh, and the era of the supernatural was about to begin. Parham encouraged students of his Bible school in Topeka, Kansas to seek this gift and it happened on one New Year’s Eve, 1901 – Agnes Ozman began to miraculously speak and write in Chinese for three days, unable to speak English.(9)Mrs. Charles F. Parham. The Life of Charles Parham: Founder of the Apostolic Faith Movement. Baxter Springs. NP. 1930 Fourth Edition 2000. Pg. 52

Thus began the germination of a new movement that would go beyond the figure of Parham himself. This is where the story now turns west to Los Angeles.

See Charles Parham on Speaking in Tongues for more information.

All roads in the Pentecostal movement point to Los Angeles in some particular way. A place where a small church called the Apostolic Faith Mission led by William Seymour, a student of Charles Parham, was just beginning. The name of the church is secondary to its location; 312 Azusa Street. This is where the first outbreak of tongues had become viral news for the first time in almost 70 years. The last two times such an outbreak had such a large attraction was Francis Xavier’s missionary journeys to India and Japan in the mid-1500s and the Irvingites in the 1830s. Xavier’s tongues ability was later proven to be a myth more than fact, but held dearly for a brief time by Catholics throughout Europe while the Irvingites influence was because of their location. They were situated in London – the heart of the British Empire which granted them influence throughout the world.

The Azusa experience in 1906 brought speaking in tongues to the international attention of the religious community and the curiosity of both local and national newspapers. Clara Lum and Florence Crawford, editors of the official newspaper of the Azusa Street Revival called the Apostolic Faith believed it to be the supernatural endowment of a foreign language. The Apostolic Faith had copious citations of people miraculously speaking in numerous foreign languages.

The following early 1970s video is a short excerpt from Mattie Cummings, who was present at the initial Azusa gatherings when she was eight-years old and recalls the miracle of speaking in foreign languages. She does not mention any other alternative definitions. She was interviewed by the noted pentecostal historian, Vinson Synan.

See also the first edition of the Apostolic Faith Newspaper at the Pentecostal Archives site. The newspaper unequivocally promoted tongues as a miracle of foreign languages.

The Missionary Tongues Dilemma

However a serious problem surfaced almost immediately with the gifting of missionary tongues. Those missionaries who went out to a foreign land with the presumption of having the miraculous ability to speak the language of their target group, found upon arrival that it didn’t work.

This tension was especially noted with Alfred and Lillian Garr. Alfred and Lillian were high-profile personalities in the holiness movement that received their baptism with speaking in tongues at the Apostolic Faith Mission. Their names frequently appear in the earliest pentecostal literature. The Garr’s came from a Methodist background and were trained at the well-known Asbury Theological Seminary. Over time, the Garr’s departed from Methodism and joined a holiness movement called the Burning Bush. The Burning Bush leaders requested them to lead a church in Los Angeles. It was through this move that Alfred visited the Apostolic Faith Mission and received his baptism and speaking in tongues. His wife joined shortly after in this experience. In a church experience where Mr. Garr was speaking in tongues, he believed a man from India understood that he was speaking in a number of different languages of India, one of them certainly in Bengali. It took less than a year for Garr and his wife to depart for India and start a new life. When they arrived in India, they discovered the gift of tongues did not follow.

A pentecostal leader in England, A. A Boddy, had succinctly asked A. Garr about his gift. Did the supernatural endowment help Garr when he arrived in India? Did others similarly empowered also demonstrate this phenomenon? Garr answered that he did not have the ability. Neither did he see any others succeed. He wrote that the supernatural language he possessed had changed a number of times before he arrived and was no longer of use in his present circumstances. This problem did not shake his faith, because he believed God gave it, and even though it did not help at the moment, that was good enough for him.

See A Missionary Crisis on Speaking in Tongues for the actual letter.

This sort-of admission took some time to develop. Lillian Garr wrote to the Apostolic Faith Newspaper’s April 1907 edition stating that 13 or 14 missionaries and others had received Pentecost while they lived in India, but she omitted any reference to tongues speech. Rather, she shifted the emphasis to interpretation, song, writing in tongues and other manifestations.(10)Apostolic Faith Newspaper. April 1907. Vol. 1. No. 7. Pg. 1 A number of months later the Garrs announce that they no longer were involved in evangelistic efforts because of the linguistic barrier. They shifted focus to equip long-term missionaries who already had these skills.(11)Apostolic Faith Newspaper. June to September 1907. Vol. 1. No. 9

Allan Anderson, one of the foremost authorities on pentecostal history states that many so-called endowed missionaries were disillusioned upon arrival, but does not elaborate.(12)The Azusa Street Revival and the Emergence of Pentecostal Missions in the Early Twentieth Century. By Alan Anderson. As found in Transformation. 23/2 April 2006. Pg. 109 The recognition of disillusionment is rarely documented in any pentecostal works.

Why these people didn’t confirm these languages by a reputable authority, or seek affirmation from a native speaker in the language they purported to speak before departing adds another level of mystery in the whole narrative.

The Gibberish Movement

A second problem immediately became apparent. The public perception of those speaking in tongues was perceived as the childish babbling of fanatical adherents. The tabloids began turning to a mocking tone and viewed such practices as a form of entertainment—an alternative to the circus. For example the New Zealand Herald, April 3, 1908 reprinted an article from a London newspaper with some added commentary. The author followed a pentecostal service in Islington — a burough in London, England.

The newest sect of rabid revivalists had a fit of temporary insanity last night (says the London Express of April 3) at a small hall in Upper-street, Islington.

The show was held under the auspices of “Holy Brother” Wilson, an Irish-American, assisted by another “holy brother,” who, by his accent, should be of the same nationality.

(The writer narrates different portions of the service and then adds) . . .The “gift of tongues” was loudly invoked, and the gift arrived a little more quickly than anyone anticipated. An anaemic looking girl in the middle of the hall rose to her feet, and let out a yell like a steam siren:—

“Ouchicka—ouchicka—ouchicka,
Hoo—hoo—hoo.
Havaa—howaa.”(13)New Zealand Herald. XLV. May 23. 1908. Issue 13757

The Apostolic Faith church in Los Angeles faced similar criticism. The Los Angeles Times wrote a 1906 piece titled, Weird Babel of Tongues. It was written in a condescending and outright mocking tone. The author described the church service and speaking in tongues:

“You-oo-oo gou-loo-loo come under the bloo-oo-oo boo-loo;” shouts an old colored “mammy;” in a frenzy of religious zeal. Swinging her arms wildly about her, she continues with the strangest harangue ever uttered. Few of her words are intelligible, and for the most part her testimony contains the most outrageous jumble of syllables, which are listened to with awe by the company.

Let Tongues Come Forth

One of the wildest of the meetings was held last night, and the highest pitch of excitement was reached by the gathering, which continued to “worship” until nearly midnight. The old exhorter urged the “sisters” to let the “tongues come forth” and the women gave themselves over to a riot of religious fervor. As a result a buxom dame was overcome with excitement and almost fainted.

Undismayed by the fearful attitude of the colored worshipper, another black women [sic] jumped to the floor and began a wild gesticulation, which ended in a gurgle of wordless prayers which were nothing less than shocking.

“She’s speaking in unknown tongues;” announced the leader, in ah [sic] awed whisper, “keep on sister.” The sister continued until it was necessary to assist her to a seat because of her bodily fatigue.(14)LA Times. April 18. 1906. Pg.1 The actual copy was taken from unnamed MS Word text found floating on the internet.

These reported experiences in the newspapers forced a perception that early pentecostals had serious difficulty to prove otherwise.

There were insider challenges from the movement itself. People like Charles Parham and W. B. Godbey did not believe that the Azusa participants were speaking foreign languages and railed against them.(15)Mrs. Charles F. Parham. The Life of Charles F. Parham: the Founder of the Apostolic Faith Movement. Fourth Printing. 2000. Baxter Springs. Kansas. 1930. Pg. 163; On Godbey and many other holiness leaders see Vinson Synan. Pentecostal Tradition: Charismatic Movements in the Twentieth Century. Grand Rapids: William B. Eerdmans Publishing Company. 1997. Pg. 127 However, one must keep in mind that there may have been political and personal problems between Parham and the Azusa Assembly that eventually led to Parham’s disassociation or dismissal. The tongues issue may have been a retaliatory measure.

Representatives of the Christian Missionary Alliance went to a pentecostal meeting in Chicago to assess the movement and struck a more conciliatory tone than Parham and Godbey. They concluded that the experience was not representative of Pentecost but more like what St. Paul described in his letter to the Corinthians – “a means of communication between the soul and God.”(16)The Christian and Missionary Alliance. July 27, 1907. Vol. XXVIII. No. 4. Pg. 44 “Notes from the Home Field”

In 1908, a Baptist minister turned psychologist and then president of Colgate University, G. B. Cutten, looked at the issue from a psychological perspective and deduced that it was nothing more than an emotionally inspired state by those who were of the lower class and didn’t know any better.(17)G. B. Cutten. The Psychological Phenomena of Christianity. New York: Charles Scribner’s Sons. 1908. Pg. 52

These factors pushed the movement to a crisis point. Either they had to admit that the tongues outbreak was incorrect or redefine the experience.

How did they resolve this tension? This can be found in the next article: Part 3: Solutions to the Pentecostal Tongues Crisis.


For more information

References   [ + ]

The Apostolic Faith Newspaper on the Azusa Street Revival

apostolic faith newspaper 1906

The following is a digital copy of the first page from The Apostolic Faith newspaper, Volume 1, No. 1, 1906, which covered the events of the Azusa Street revival.

The Azusa Street revival began in Los Angeles, California in 1906. It was one of the most significant Pentecostal expressions in the 20th century, and a cornerstone that generated the expansionism of Pentecostal ideology throughout the world. The Apostolic Faith reported directly on the Azusa Street Revival and the events surrounding it.

Clara Lum, Glen A. Cook and Florence Crawford are the principal contributors to the Newspaper.(1) as described by the azusastreet.org website. There is no reference to any author in the articles themselves, though it appears that there are multi-authors on the first page of the first edition. (2)A clue can be found in the change of spelling of the word baptize. The lead article has baptise while the snippets on the right have baptize.

There are also some typographical and/or spelling errors that have been left uncorrected in the digital copy.

The pdf image that this copy was digitized had some words missing, probably due to the newspaper being folded too many times over the years. Where the copy is illegible, this symbol [. . . ] was put in.

The full edition of this copy can be found in pdf format, The Apostolic Faith, Volume 1, No. 1. The full publications series of this newspaper can be found at the Pentecostal Archives.

The Apostolic Faith

“Earnestly Contend for the faith which was once delivered unto the saints.” — Jude 3.

Vol. 1, No. 1. Los Angeles, Cal., September, 1906. Subscription Free

Pentecost Has Come

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Los Angeles Being Visited by a Revival of Bible Salvation and Pentecost as Recorded in the Book of Acts

The power of God now has this city agitated as never before. Pentecost has surely come and with it the Bible evidences are following, many being converted and sanctified and filled with the Holy Ghost, speaking in tongues as they did on the day of Pentecost. The scenes that are daily enacted in the building on Azusa street and at Missions and Churches in other parts of the city are beyond description, and the real revival is only started, as God has been working with His children mostly, getting them through ot Pentecost, and laying the foundation for for a mighty wave of salvation among the unconverted.

The meetings are held in an old Methodist church that had been converted in part into a tenement house, leaving a large, unplastered, bar-like room on the ground floor. Here about a dozen congregated each day, holding meetings on Bonnie Brae in the evening. The writer atended a few of those meetings and being so different from anything he had seen and not hearing any speaking in tongues, he branded the teaching as third-blessing heresy and thought that settled it. It is needless to say the writer was compelled to do a great deal of apologizing and humbling himself to get right with God.

In a short time God began to manifest His power and soon the building could not contain the people. Now the meetings continue [. . . ] is kindling all over the city and surrounding towns. Proud, well-dressed preachers come into “investigate.” Soon their high looks are replaced with wonder, then conviction comes, and very often you will find then in a short time wallowing on the dirty floor, asking God to forgive them and make them as little children.

It would be impossible to state how many have been converted, sanctified and filled with the Holy Ghost. They have been and are daily going out to all points of the compass to spread this wonderful gospel.

BRO. SEYMOUR’S CALL.

Br. W. J. Seymour has the following to say in regard to his call to this city:

“It was the divine call that brought me from Houston, Texas, to Los Angeles. The Lord put it in the heart of one of the saints in Los Angeles to write to me that she felt the Lord would have me come over here and do a work, and I cam, for I felt it was the leading of the Lord. The Lord sent the means, and I came to take charge of mission Santa Fe Street, and one night they locked the door against me, and afterwards got Bro. Roberts, the president of the Holiness Association, to come down and settle the doctrine of the Baptism with the Holy Ghost, that it was simply sanctification. He came down and a good many holiness preachers with him, and they stated that sanctification was the baptism with the Holy Ghost. But yet they did not have the evidence of the second chapter of Acts, for when the disciples were all filled with the Holy Ghost, they spoke in tongues as the Spirit gave utterance. After the president heard me speak of what the true baptism of the Holy Ghost was, he said he wanted it too, and told me when I had received it to let him know. So I received it and let him know. The beginning of the Pentecost started in a cottage prayer meeting at 214 Bonnie Brae.”

LETTER FROM BRO. PARHAM.

Bro. Chas. Parham, who God’s leader in the Apostolic Faith Movement, writes from Tonganoxie, Kansas, that he expects (D.V.) to be in Los Angeles Sept. 15. Hearing that Pentecost had come to Los Angeles, he writes, “I rejoice in God over you all, my children, though I have never seen you; but since you know the Holy Spirit’s power, we are baptised by one Spirit into one body. Keep together in unity till I come, then in a grand meeting let all prepare for the outside fields. I desire, unless God directs to the contrary, to meet and see all who have the full Gospel when I come.”

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THE OLD-TIME PENTECOST

This work began about five years ago last January, when a company of people under the leadership of Chas. Parham, who where studying God’s word, tarried for Pentecost in Topeka, Kan. After searching through the country everywhere, they had been unable to find any Christians that had the true Pentecostal power. So they laid aside all the commentaries and notes and waited on the Lord, studying His word, and what they did not understand they got down before the bench and asked God to have wrought out in their hearts by the Holy Ghost. They had a prayer tower from which prayers were ascending night and day to God. After three months, a sister who had been teaching sanctification for the baptism with the Holy Ghost, one who had a sweet, loving experience and all the carnality taken out of her heart, felt the Lor lead her to have hands laid on her to receive the Pentecost. So when they prayed, the Holy Ghost came in [. . . ] speaking in an unknown tongue. This made all the Bible school hungry, and three nights afterward, twelve students received the Holy Ghost, and prophesied, and cloven tongues could be seen upon their head. They then had an experience that measured up with the second chapter of Acts, and could understand the first chapter of Ephesians.

Now after five years something like 13,000 people have received this gospel. It is spreading everywhere, until churches who do not believe backslide and lose the experience they have. Those who are older in this movement are stronger, and greater signs and wonders are following them.

The meetings in Los Angeles started in a cottage meeting, and the Pentecost fell there three nights. The people had nothing to do but wait on the Lord and praise Him, and they commenced speaking in tongues, as they did at Pentecost, and the Spirit sang songs through them.

The meeting was then transferred to Azusa Street, and since then multitudes have been coming. The meetings begin about ten o’clock in the morning and can hardly stop before ten or twelve at night, and sometimes t two or three in the morning, because so many are seeking, and some are slain under the power of God. People are seeking three times a day at the altar and row after row of seats have to be emptied and filled with seekers. We cannot tell how many people have been saved, and sanctified, and baptised with the Holy Ghost, and healed of all manner of sicknesses. Many are speaking in new tongues, and some are on their way to the foreign fields, with the gift of language. We are going on to get more of the power of God.

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Many have laid aside their glasses and had their eye sight perfectly restored. The deaf have had their hearing restored.

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A man was healed of asthma of twenty years standing. Many have been healed of heart trouble and lung trouble.

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Many are saying that God has given the message that He is going to shake Los Angeles with an earthquake. First, there will be a revival to give all an opportunity to be saved. The revival is now in progress.

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The Lord has given the gift of writing in unknown languages, also the gift of playing on instruments.

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A little girl who walked with crutches and had tuberculosis of the bones, as the doctors declared, was healed and dropped her crutches and began to skip about the yard.

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All over this city, God has been setting homes on fire and coming down and melting and saving and sanctifying and baptising with the Holy Ghost.

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Many churches have been praying for Pentecost, and Pentecost has come. The question is now, will they accept it? God has answered in a way they did not look for. He came in a humble way as of old, born in a manger.

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The secular papers have stirred and published reports against the movement, but it has only resulted in drawing hungry souls who understand the devil would not fight a thing unless God was in it. So they have come and found it was indeed the power of God.

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Jesus was too large for the synagogues. He preached outside because there was not room for him inside. This Pentecostal movement is too large to be confined in any denomination or sect. It works outside, drawing all together in one bond of love, one Church, one body of Christ.

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A Mohammedan, a Soudanese by birth, a man who is an interpreter and speaks six[] languages, came into the meetings at Azusa Street and the Lord gave him messages which none but himself could understand. He identified, and wrote [a] number of the languages.

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A brother who had been a spiritualist medium and who was so possessed with demons that he had no rest, and was on the point of committing suicide, was instantly delivered of demon power. He then sought God for the pardon of his sins and sanctification, and is now filled with a different spirit.

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A little girl about twelve years of age was sanctified in a Sunday afternoon children’s meeting, and in the evening meeting she was baptized with the Holy Ghost. When she was filled those standing near remarked, “Who can doubt such a clear case of God’s power.”

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In about an hour and a half, a young man was converted, sanctified and baptized with the Holy Ghost, and spoke with tongues. He was also healed from consumption, so that when he visited the doctor he pronounced his lungs sound. He has received many tongues, also the gift of prophecy, and writing in a number of foreign languages, and has a call to a foreign field.

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Many are the prophesies spoken in unknown tongues and many the visions that God is giving concerning His soon coming. The heathen must first receive the gospel. Once prophecy given in an unknown tongues was interpreted, “The time is short, and I am going to send out a large number in the Spirit of God to preach the full gospel in the power of the Spirit.”

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About 150 people in Los Angeles, more than on the day of Pentecost, have received the gift of the Holy Ghost and the Bible evidence, the gift of tongues, and many have been saved and sanctified, nobody knows how many. People are seeking at the altar three times a day and it is hard to close at night on account of seekers and those who are under the power of God.

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When Pentecostal lines are struck, Pentecostal giving commences. Hundreds of dollars have been laid down for the sending of missionaries and thousands will be laid down. No collections are taken for rent, no begging for money. No man’s silver or gold is coveted. The silver and the gold are His own to carry on His own work. He can also publish His own papers without asking for money or subscription price.

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In the meetings, it is noticeable that while some in the rear are opposing and arguing, others are at the altar falling down under the power of God and feasting on the the good things of God. The two spirits are always manifest, but no opposition can kill, no power in earth, or hell can stop God’s work, while He has consecrated instruments through which to work.

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Many have received the gift of singing as well as speaking in the inspiration of the Spirit. The Lord is giving new voices, he translates old songs into new voices, he gives the music that is being sung by the angels and has a heavenly choir all singing the same heavenly song in harmony. It is beautiful music, no instruments are needed in the meetings.

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A Nazarene brother who received the baptism with the Holy Ghost in is own home in family worship, in trying to tell about it, said, “It was a baptism of love. Such abounding love! Such compassion seemed to almost kill me with its sweetness! People do not know what they are doing when they stand out against it. The devil never gave me a swet thing, he was always trying to get me to censuring people. This baptism fills us with divine love.”

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The gift of languages is given with the commission, “Go ye into all the world and preach the Gospel to every creature.” The Lord has given languages to the unlearned. Greek, Latin, Hebrew, French, German, Italian, Chinese, Japanese, Zulu and languages of Africa, Hindu and Bengali and dialects of India, Chippewa and other languages of the Indians, Esquimaux [. . . ] the deaf mute language [. . .] in fact the Holy Ghost speaks all the languages of the world through His children.

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A minister says that God showed him twenty years ago that the divine plan for missionaries was that they might receive the gift of tongues either before going to the foreign field or on the way. It should be a sign to the heathen that the message is of God. The gift of tongues can only be used as the Spirit gives utterance. It cannot be learned like the native tongues, but the Lord takes control of the organs of speech at will. It is emphatically, God’s message.

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During a meeting at Monrovia, a preacher who at one time had been used of God in the Pentecost Bands under Vivian Dake, but had cooled off, was reclaimed, sanctified and filled with the Holy Ghost. When the power of God came on him his eight-year-old son was kneeling behind him. The boy had previously sought and obtained a clear heart, and when the Holy Ghost fell on his father, He also fell on him and his hands began to shake and he sang in tongues.

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Bro. Campbell, a Nazarene brother, 83 years of age, who has been for 53 years serving the Lord, received the baptism with the Holy Ghost, and gift of tongues in his own home. His son, who was a physician, was called and came to see if he was sick, but found him only happy in the Lord. Not only old men and old women, but boys and girls, are receiving their Pentecost. Viola Price, a little orphan colored girl eight years of age, has received the gift of tongues.

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Mrs. Lucy F. Farrow, God’s anointed handmaid, who came some four months ago from Houston, Texas, to Los Angeles, bringing the full Gospel, and whom God has greatly used as she laid her ands on many who have received the Pentecost and the gift of tongues, has now returned to Houston, en route to Norfolk, Va. This is her old home which she left as a girl, being sold into slavery in the south. The Lord, she feels, is now calling her back. Sister Farrow, Bro. W. J. Seymour and Bro. J. A. Warren were the three that the Lord sent from Houston as messengers of the full gospel.

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