1. WELCOME HIST 172 C History of Canadian Pentecostals

2. REQUIRED TEXTBOOKS
Miller, Thomas W. Canadian Pentecostals: A History of the Pentecostal Assemblies of Canada. Mississauga: Full Gospel Publishing House, 1994.
Rudd, Douglas. When the Spirit Came Upon Them. Burlington: Antioch Books, 2002

3. COURSE REQUIREMENTS Read the required textbook, Canadian Pentecostals.
Work through the textbook chapter by chapter and answer all of the Unit Questions and submit them to the college.
Submit a book report. At the completion of Chapter Seven and prior to writing the Mid-Course exam the student will submit a book review of Douglas Rudd’s book When the Spirit Came Upon Them. The paper will be at least 1,000 words.
Write the Mid-Course exam based on the textbook: Foreword, Acknowledgments, Introduction & Chapters 1-7.
Submit a research paper. The paper will be 1,000 to 1,500 words in length. The paper is to be a biographic study of an individual who had significant impact on Canadian Pentecostal History (not necessarily a Canadian).
Write the Final exam based on Chapters 8-15.

4. COURSE REQUIREMENTS
Five items need to be submitted to the college for grading:
Notes from the study guide chapter questions
Book Report
Mid-Course Exam
Biographical Research Paper
Final Exam

5. ASSIGNMENT SUBMISSION
Course assignments may be sent to the college by regular mail. Please use this address for all Distance Ed assignments:
Summit Pacific College Distance Education PO Box Abbotsford, BC V2S 7E7
Students may also submit assignments via .
Please use ONLY this address for submitting assignments by
We accept:
MS Word Documents (doc, docx); Open Office Documents (odf); Adobe Acrobat documents (pdf). Acrobat pdf files are the preferred format. Students using Pages on Mac computers will need to export their documents to Adobe Acrobat pdf format. If you need help, please contact Rob McIntyre in the Distance Education office.

6. COURSE CALENDAR
October 1: Course Introduction; General Overview of Church History; Introducing 18th & 19th Century Evangelicalism; Precursors to Pentecostalism – The Holiness Movement.
November 5 (today): Pentecostal Beginnings; Bethel College, Topeka, Kansas – Charles F. Parham; Azuza Street – William Seymour; Canadian Beginnings – The Hebden Mission; Key Canadian Leaders.
December 3: Notable Early Events & Developments; MID-COURSE EXAM after Lunch; Book Report is Due; First Half of Notes is Due.
January 7: Issues and Development of the Movement.
February 4: The Modern Pentecostal Movement; FINAL EXAM after Lunch; Research Paper is Due; Second Half of Notes is due.

7. COURSE RESOURCES
Course resources are available at a dedicated web page:
You will find there:
All PowerPoints used in classes
Audio Recordings of all classes
Resources for the preparation of papers
Library Builders – a list of recommended texts

8. Pentecostal Beginnings – late 18th & 19th Century
English Puritans – Anglican priests emphasizing a spiritual experience after or upon conversion.
Cane Ridge Kentucky – revivalist camp meetings – set the stage for revivalist camp meetings throughout the US South
The Gift Adventists – 1825 onwards
Western Scotland – James, George and Margaret MacDonald

9. Pentecostal Beginnings – late 18th & 19th Century
Edward Irving – Scotland Revivalist style preacher who gained a following in London and embraced the free operation of spiritual gifts in his church and later wrote identifying tongues as the biblical evidence of the baptism. Indicted by church of Scotland for heresy. Returned to London and established the Catholic Apostolic Church.
See the document on the web page: “Edward Irving and the Pentecostal Baptism”

10. Pentecostal Beginnings – late 18th & 19th Century
John Morgan of Oberlin College (academic associate of Charles Finney) in 1840 writes "the baptism of the Holy Ghost, then, in its Pentecostal fullness, was not to be confined to the Primitive Church, but is the common privilege of all believers“ – expressed a growing view of the need to rethink the Holiness Movement’s views of the Baptism as instant sanctification

11. Pentecostal Beginnings – late 18th & 19th Century
Baron Uxhull, Estonia – reports of Baptist congregations evidencing the gifts of the Spirit including tongues, interpretation and prophecy

12. Pentecostal Beginnings – 19th Century
Russian and Armenian outpouring 1880s – Russian Missionaries went to Armenia and there was a tremendous move of the Spirit with tongues as the outward evidence. Later, due to persecution they emigrated to the US and settled in the Los Angeles area. When the Azusa Street meetings happened – they saw it as what they had already received.
Oslo, Norway – revival with tongues and other phenomena
Dwight L. Moody and Ira Sankey Revivals – reports of people “speaking in tongues and prophesying”

13. Pentecostal Beginnings – 19th Century
Healing Revivalists:
Dr. Alexander Dowie (began in Australia and moved to the US - influential healing movement and newsletters)
John G. Lake (Later lead South African Pentecostals)
Andrew Murray (Later lead South African Pentecostals)
Maria Woodworth- Etter

14. Pentecostal Beginnings – 19th Century
The Welsh Revival (1859 revival had brought 100,000 to faith) Evan Roberts, a former miner and blacksmith Constant emphasis on the Baptism of the Holy Spirit Operated in the word of knowledge Restricted tongues out of fears of misunderstanding
See the document on the web page: “Bending the Church to Save the World”

15. Pentecostal Beginnings – later 19th Century
Continuity from Holiness Movement
Holiness Movement church connections and communication channel (newsletters, etc.)
Keswick Conventions – England “Higher Life” – rethinking of the evidence of the Baptism in favour of tongues as the outward evidence
Throughout the 19th Century there were sporadic reports of people being healed and speaking in tongues

16. Pentecostal Beginnings – early 20th century
Bible College, Topeka, Kansas – 1900
Assignment: “the Bible evidence for the Baptism of the Holy Spirit”
Watch Night Service 1899 – Agnes Ozman (Mrs. N. O. La-Berge) baptized in the Spirit and spoke in tongues
Parham and students fanned out over nearby states to provide testimony
Taught that all would speak in tongues when Baptized in the Spirit

19. Pentecostal Beginnings – early 20th century
Houston and Orchard, Texas – 1903
Over 60 ministers baptized in the Holy Spirit
Those who had received carried the message far and wide.
Chicago and Zion city
New York City
In 1905 Parham moved his school to Houston

20. Pentecostal Beginnings – early 20th century
William J. Seymour
African American, blind in one eye, from Louisiana
Described as “humble” with a “sweet winsomeness”
Had acted as a pastor at Holiness church in Houston
After hearing the testimony and seeing the change in a congregant, Seymour joined Parham’s school

21. Pentecostal Beginnings – early 20th century
Seymour received the teaching but did not received his “Pentecost” at that time (sat in the hall because of segregation laws enforced by Parham)
Invited to speak in a small black Holiness church in Los Angeles
Spoke in the morning but when he returned in the evening the door was locked
Holiness leaders confronted him and insisted that the evidence of the Baptism was sanctification

23. Pentecostal Beginnings – early 20th century
Moved to a cottage prayer meeting at 214 North Bonnie Brae Street where on April 9, 1906 he received the Baptism
Meetings moved to 312 Azusa Street, Los Angeles, California (former African Methodist church in an industrial area which had been used as a livery stable and a tombstone factory)

24. Pentecostal Beginnings – early 20th century
“1,000 Day Revival” – meetings lasted day and night for three years
Apostolic Faith Movement – distinction between sanctification and baptism – Emphasized tongues and empowerment as the evidence for the Baptism in contrast to sanctification

26. Pentecostal Beginnings – early 20th century
Los Angeles was a large city with a widely varying population.
It had a large African America and Latino population
It was also a city full of immigrants
Seymour’s meetings had a wide attraction
One of the keynotes was that there was so much “mixing of the races” without concern

27. Pentecostal Beginnings – early 20th century
A fair amount of unhappiness with holiness and evangelical churches brought many who were hungry for more from God
Interracial
involved women
lay people exercised leadership and specialized gifts

28. Pentecostal Beginnings – early 20th century
His newsletter “The Apostolic Faith” gained huge popularity – publicized Pentecostal outpourings in many locations
Many people impacted by the Holiness movement visited
Emphasized Pentecostal view of the Baptism of the Spirit
Many reports from all over the world – end of 1906
See Link to the original newsletters on the web site: “The Azusa Papers”

29. Pentecostal Beginnings – early 20th century
In October 1906 Charles Parham was invited to speak and quickly uninvited
Hardened racist views (later became a KKK supporter)
Parham wanted to be the unquestioned authority figure while there
Rumours of sodomy accusations

30. Pentecostal Beginnings – early 20th century
Both negative and positive effects
Negative: Most of the elders and the pastor kept themselves relatively straight
Lots of odd or weird activity surrounding the mission
The scene which revolved around Azusa was increasingly being pulled by magicians, self- appointed preachers, self-styled prophets, and folk religionists 
Their presence was mentioned in news accounts and acknowledged by Frank Bartleman and triggered several of Seymour's biggest eruptions.

31. Pentecostal Beginnings – early 20th century
Fraudsters also were part of the scene
First signs of the divisiveness which would plague the Pentecostal movement (with the broken relationship with Parham)
Occultic mysticism along its edges
Racism (Parham)
Authoritarianism (Parham)
Sexual scandal (Parham’s problems)

32. Pentecostal Beginnings – early 20th century
Positive Impacts:
Visitors from all over the world including Canada
Several who would become key leaders either visited Azusa Street or were impacted by the ministry of those who had “received their Pentecost” at Azusa Street.
A large number of leaders “received their Pentecost” at Azusa Street or through the ministries of those impacted by Azusa Street

33. Pentecostal Beginnings – early 20th century
Positive Impacts:
The Pentecostal message was propagated via the mission’s newsletter to all parts of the world
The newsletter publicized through testimonies events happening all over the world and gave the movement a world profile
The newsletter also provided teaching on Pentecostal viewpoints – contrasting holiness ideas and challenging Christians

34. Pentecostal Beginnings – early 20th century
By the end of 1906 many who had been key leaders had left to lead their own congregations
As the Azusa Street phenomenon faded, many of the problems also subsided
Revival finally dimmed near the end of 1908
Congregation continued under the leadership of William Seymour until his death in His wife, Jennie, continued until the building was lost by the congregation in 1931.

35. Pentecostal Beginnings – early 20th century
The work of the mission was multiplied by many, many schools, books, pamphlets, travelling evangelists, newsletters, congregations, musicians, camps and a vigorous word of mouth network

36. Pentecostal Beginnings – early 20th century
Founder of Church of God in Christ, Bishop C.H. Mason’s visit to Azusa was a moving moment for him : "Then I gave up for the Lord to have His way within me. So there came a wave of Glory into me and all of my being was filled with the Glory of the Lord When I opened my mouth to say 'Glory', a flame touched my tongue which ran down to me. My language changed and no word could I speak in my own tongue. Oh! I was filled with the Glory of the Lord. My soul was then satisfied." (testimony found in *Bishop C.H. Mason and the Roots Of the Church of God In Christ*, by Ithiel Clemmons, Pneuma Life, 1996, p.146).
Having gone through that, he knew he could not continue as he was doing. He had to bring it wherever he would go.

37. Pentecostal Beginnings – Notable Early Canadian Leaders
Hebden Mission, Toronto, Canada James and Ellen Hebden (The East End Mission or The Church of God) Rooted in “Higher Life” teaching In 1906 Ellen spoke in tongues A visiting minister stopped in at the mission and recounted his observations which were published in a Methodist publication, “The Way of Faith” and then republished in the Azusa Street newsletter, “The Apostolic Faith.”