THE HISTORY OF

THE PENTECOSTAL

ASSEMBLIES OF

THE WORLD

Books by Dr. Bernie L. Wade

Does God Have a Name?

Baptism According to Matthew 28:19

The Next Wave – Restoration of the Charismata

I Was the Ugly Duckling

Charismata – A History of Apostolic Reformation

The Israel of God

The Biblical Marriage Manual

How to Be a Christian Without Going to Church

IS CHRISTMASs CHRISTIAN?

The Israel of God - A Destiny Enjoyed

History of the Apostolic Faith Church of God

History of the Pentecostal Assemblies of the World

History of the Pentecostal Assemblies of Jesus Christ

Books by Other Authors

I AM – By Dr. John Roberts

CHURCH GOVERNMENT – By Dr. Barney Phillips

The Church – Dr. Robert Straube

Foundational Discipling Principles – Dr. Robert Straube

Foundational Discipling Principles

Dr. Robert Straube

Ephesians 4:11-14 "And He Himself gave some [to be]

apostles, some prophets, some evangelists, and some

pastors and teachers, for the equipping of the saints for the

work of ministry, for the edifying of the body of Christ, till

we all come to the unity of the faith and of the knowledge of

the Son of God, to a perfect man, to the measure of the

stature of the fullness of Christ"

Foundational Discipling Principles is now on sale on

Amazon.com: www.amazon.com/Foundational-Discipling-Principles-Robert-

Straube/dp/1615799354/ref=sr_1_1?ie=UTF8&s=books&qid=1273604574&sr=1-1

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

"If Paganism was conquered by Christianity, it is

equally true that Christianity was corrupted by

Paganism. The pure Deism of the first Christians

. . . was changed, by the Church of Rome, into

the incomprehensible dogma of the trinity. Many

of the pagan tenets, invented by the Egyptians

and idealized by Plato, were retained as being

worthy of belief. Christendom has done away

with Christianity without being quite aware of it"

Soren Kierkegaard

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

INTRODUCTION

The Apostolic Faith movement could trace its beginning to

many sources. In antiquity it certainly would be the Day of

Pentecost as recorded in the Acts of the Apostles and from

which the modern Pentecostal Movement receives its name.

However, the spark that began this movement would have to

be credited to a prayer meeting in Topeka Kansas January

1st 1901, where modern believers were first received the

Holy Spirit with the initial evidence of speaking in other

tongues just like those early followers in Acts Chapter 2.

This author recognizes that similar events were taking

place throughout history in general and throughout

America in particular in the late 1880‘s. It is well

documented that Holiness and Methodist camp meetings

and special events throughout the 1800‘s, especially in America were populated by

many who were baptized in the Spirit and were often found riding home from these

meeting in farm wagons speaking in other languages as the Spirit gave them utterance.

Thus, to designate a particular place or event as the beginning is not an attempt to

minimize the contribution of these other believers to the restoration of the language of

the Kingdom. You might pause, at the notion of the ―Language of the Kingdom‖1 being

restored. However, every kingdom has a language –even Heaven.

While the spark certainly came from Pastor Charles Fox Parham and the Topeka

Kansas outpouring, the Pentecostal Movement (as it has been titled) which sprang from

the Apostolic Faith movement began at the Azusa Street Revival in Los Angeles,

California2. Over more than three years tens of thousands from all walks of like

travelled there to experience their own personal Pentecost.3 Yet, the Azusa Street

Revival only represented about 10 percent of the overall movement. Most of those who

came to Azusa Street were lay leaders and ministers in various holiness denominations

like Wesleyan, Pilgrim Holiness, Methodist, COGIC and others4. These added their

Pentecostal experience to their denominational teachings and after being promptly

rejected by all the established denominations birthed a plethora of streams all calling

themselves Pentecostal and tracing their roots to Azusa Street. The leaders of this new

1 Dr. Garnet Budge taught this concept of the Restoration of the language of Heaven. Personal Interview

2010. Louisville, Kentucky, USA 2 Ted Olsen, "American Pentecost," Christian History, Issue 58, 1998

3 Synan, The Holiness-Pentecostal Tradition, pp. 105, 130

4 Synan, The Holiness-Pentecostal Tradition, pp. 105, 130

Elder William Seymour

movement were opposed to the idea of starting a new religion, organization or

denomination. So, there was no formally organized effort at this beginning. So, through

those early years these converts to the Pentecostal experience operated in a loose knit

ministerial fellowship that they referred to as the ―Association‖.

The principle figure of the Azusa Street Revival was William Seymour. He became the

central figure because he was the pastor of the church that came out of this movement.

Seymour was invited to Los Angeles to preach in a church connected to the Pentecostal

Nazarene movement (later the Nazarenes dropped the word Pentecostal because of

Azusa Street and became just Church of the Nazarene). Dr. Phineas F. Bresee was the

overseer of this church which was pastored by Julia Hutchins.5 Seymour had never met

Bresee and it is hard to know who was more surprised Seymour or Dr. Bresee (a pious

man who like many of his day regarded the Negro as less than equal) who instructed

Pastor Hutchins to dismiss him from the church. Later, they would tell the story that

Seymour was dismissed because he was teaching that the Holy Ghost came with the

evidence of speaking in other tongues.6 This may have been true but since this is a

bible doctrine (see Acts Chapter 2) a fellow ministers would hardly have had a meeting

cancelled because of a sermon. However, Dr. Bresee did not consider black men his

‗fellow ministers‘. Seymour himself came from a holiness background having attended

God’s Bible School in Cincinnati Ohio.7

In December 1906, Dr. Bresee wrote this, “Some months ago, among some of the

colored people in this city, reinforced after a little with some whites, there began

something which was called the "gift of tongues:" The meetings were held in a

large rented building on Azusa street.”8 Dr. Bresee went on to claim that the

movement was insignificant9 and “It would be doing the few poor people who

have been deluded by this thing no wrong to say that among clear-headed,

faithful, reliable Christian people of this city the thing has no standing. We have

been surprised at reputable papers giving credence to the almost unthinkably-

extravagant utterances in reference to such a matter before attempting to know

whether there was anything to it or not.”10

The comments from Dr. Bresee have a tone of contempt and elitism. Dr. Bresee is

revered as the founder of the denomination that became the Church of the Nazarene.11

His contribution to the network that today is the Church of the Nazarene denomination is

certainly undeniable. Likewise his opposition to those who embraced the Pentecostal 5 http://www.revempete.us/research/holiness/azusa.html

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

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

8 Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24

9 Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24

10 Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24

11 Phineas F. Bresee. December 2008. http://en.wikipedia.org/wiki/Phineas_F._Bresee

Movement is equally undeniable. So, while Dr. Bresee is revered in the Church of the

Nazarene, he is much less than appreciated by Pentecostals.

The first Pentecostal denominations were located in the American South where

Pentecostalism initially gained a mass grassroots following. Most of these

denominations had been formed before 1900. They were made up of churches that

added the Pentecostal experience as a third blessing — an addition to salvation and

entire sanctification. These included: the Church of God in Christ (Memphis,

Tennessee), the Pentecostal Holiness Church (North Carolina), The Church of God

(Cleveland, Tennessee), the United Holy Church (North Carolina), and the Pentecostal

Free Will Baptist Church (North Carolina).12

The most striking and unusual feature of the Azusa Street meetings was the racial

harmony that prevailed under the leadership of Seymour. This led Frank Bartleman

(who was primarily an observer of the Azusa Street Revival to say, ―The color line was

washed away in the Blood.‖ Many people were amazed. In the most racist period of

American history, thousands of whites came to Azusa Street and submitted to church

leadership that in the beginning was essentially African-American. Although whites

soon became the majority, Seymour continued as pastor and exercised pastoral and

spiritual authority over the meetings. As African-American hands were laid on the

heads of white seekers, they were baptized in the Holy Spirit. They also looked to

Seymour as their teacher and spiritual father.13

Although the Movement began among whites in Topeka under Parham, many historians

now believe the Movement became a worldwide phenomenon with the African-

Americans at Azusa Street. African-American worship styles spread worldwide from

Azusa Street. The unscripted, Spirit-led services became the pattern for early

Pentecostals. Other Azusa Street practices such as giving messages in tongues with

interpretations became standard in Pentecostal services around the world. Another

Azusa Street practice singing in the Spirit (also known as the heavenly choir) spread

around the world. Prayer for the sick, although widely practiced before 1900 among

Holiness evangelists, became as important as tongues in most Pentecostal services.

There is one thing that remains consistent in the annals of Pentecostal history; history

revision. The history of the Pentecostal church is told by the particular group from their

slant and then retold by their followers. It is like the five men in a dark room each with

his hand on a different part of an elephant and giving a description. All of them have

perspective but none of them are able to see the whole. Generally ignored or explained

12

http://enrichmentjournal.ag.org/200602/200602_142_Legacies.cfm 13

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

away in the plethora of Pentecostal organizations, denominations and groups is the one

of the oldest Pentecostal bodies in the world.

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

In the history of the New Testament Church there has ALWAYS been an emphasis on

Jesus name. When the Apostles are confronted in the New Testament the demand is

always, ―By what authority or in who‘s name are

you doing these things?‖ The answer

always was, ―JESUS CHRIST‖.

The renowned Church Hymn written

ALL HAIL THE POWER OF JESUS

NAME is not the product of some

1900‘s euphoria but rather is a hymn of

the church written in the 1700‘‘s by an

Anglican priest who worked in the

Methodist revivals of John and Charles

Wesley. So, those who expect the

focus on the power of the name of

Jesus to be something new just have

not been paying attention. They

apparently missed the Sunday school

lessons where Jesus walked on water,

healed the lepers, raised the dead,

turned water into wine, commanded the

winds and seas to obey him and

resurrected from the grave!

When the pretenders came to cast out the demons invoking the God that Paul served,

the Demons knew of Jesus and knew of Paul but did not recognize the authority of

these pretenders. Thus, they were attacked by the demons they sought to exorcise.

Recognizing the inherit power of the name of Jesus, the early Pentecostals of the 20th

Century, filled with the Holy Spirit began to invoke the power of the name of Jesus, just

like the Apostles and with amazing results. ALL HAIL THE POWER OF JESUS NAME!

By: Dr. Bernie L. Wade

The Original PENTECOSTAL ASSEMBLIES OF THE WORLD

(1906)

"If Paganism was conquered by Christianity, it

is equally true that Christianity was corrupted

by Paganism. The pure Deism of the first

Christians . . . was changed, by the Church of

Rome, into the incomprehensible dogma of the

trinity. Many of the pagan tenets, invented by

the Egyptians and idealized by Plato, were

retained as being worthy of belief.

Christendom has done away with Christianity

without being quite aware of it"

Soren Kierkegaard

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

Apostolic Faith Movement

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

Azusa Street 1906

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

COOLJC Apostolic Faith 1919

Refuge Church of Christ 1920

Emmanuel Church in Jesus Christ - 1925

Pentecostal Ministerial Alliance - 1925

Apostolic Churches of Jesus Christ - 1925

PAW, AC of JC merge to become the Pentecostal

Assemblies of Jesus Christ - 1931-1945

Reorganzied PAW -1938

United Pentecostal Church (U.P.C.I.) - 1945

Reorganized Pentecostal Assemblies of Jesus Christ

- 1947

International Circle of Faith (ICOF) - 1932

The Apostolic Reformation of Charles Parham was an effort to return the Church to the

tenets taught by the original Apostles of Jesus Christ. There is one thing that remains

consistent in the annals of Church history; history revision. The history of the Apostolic

Faith movement is told by the particular group from their slant and then retold by their

followers. It is like the five men in a dark room each with his hand on a different part of

an elephant and giving a description. All of them have perspective but none of them are

able to see the whole. Generally ignored or explained away in the plethora of

Pentecostal organizations, denominations

and groups is the one of the oldest

Pentecostal bodies in the world. It is

often represented that an emphasis on

Jesus name began in 1913 yet the

truth is that is started much earlier. In

the history of the New Testament

Church there has ALWAYS been an

emphasis on Jesus name. When the

Apostles are confronted in the New

Testament the demand is always, ―By

what authority or in who‘s name are

you doing these things?‖ The answer

always was, ―JESUS CHRIST‖.

The renowned Church Hymn written

ALL HAIL THE POWER OF JESUS

NAME is not the product of some

1900‘s euphoria but rather is a hymn

of the church written in the 1700‘‘s by

an Anglican priest who worked in the

Methodist revivals of John and Charles

Wesley. So, those who expect the focus on the power of the name of Jesus to be

something new just have not been paying attention. They apparently missed the

Sunday school lessons where Jesus walked on water, healed the lepers, raised the

dead, turned water into wine, commanded the winds and seas to obey him and

resurrected from the grave!

When the pretenders came to cast out the demons invoking the God that Paul served,

the Demons knew of Jesus and knew of Paul but did not recognize the authority of

these pretenders. Thus, they were attacked by the demons they sought to exorcise.

Recognizing the inherit power of the name of Jesus, the early Pentecostals of the 20th

Century, filled with the Holy Spirit began to invoke the power of the name of Jesus, just

like the Apostles and with amazing results. ALL HAIL THE POWER OF JESUS NAME!

"The original Pentecostal Assemblies of the World was started in 1906 in Los Angeles,

California" was the position asserted by Bishop Ross Paddock, the former Presiding

Bishop of the reorganized (1932-Present) Pentecostal Assemblies of the World. Bishop

Paddock declared that after one year of being organized, the Pentecostal Assemblies of

the World had its first annual business meeting (1907). This could explain the

discrepancy in the start dates with some saying they began in 1906 and other saying

1907, the answer being between start date and the first official meeting. According to

the Ministerial Record, Codified Rules and Minutes of the Pentecostal Assemblies of the

World, Incorporated (1952), ―the first ministerial meeting of different Pentecostal

Assemblies met in general assembly for the transaction of business at Los Angeles,

California, October 27, 1907.14 In deference to the honorable Bishop Paddock and

others we will use his date of 1906 for the beginning. ―It was in this context of varying

ideas, personal differences, doctrinal and other conflicting elements that not only was

the need of organization seen, but the Pentecostal Assemblies of the World in its

original state (1906) came into existence.‖

In reference to this body, According to Dr. David

Bundy, a Pentecostal historian at the Christian

Theological Seminary said that as early as 1907, a

white Baptist minister in Los Angeles was preaching

water baptism in the Name of Jesus. There are

many references to this preacher but historians

general do not name him. This preacher would have

been Dr. Joseph W. Sykes of Los Angeles. In the

summer months of 1908 Dr. Sykes teamed up with

an African American preacher, Elder H.A. Garrison,

and an African American woman, Mrs. Mary Taylor,

to hold meetings at 2815 West Tenth Street.15

One of the ongoing problems for the PAW has been

record keeping. It seems that in the early years the

focus was much more on spiritual things that on

business meetings. Over all this is a good thing,

however it does make it difficult to follow the vision if

there are few and unorganized records.16 It has been widely circulated that the

Pentecostal Assemblies of the Word (PAW) began in 190617 in Los Angeles California

as a group of ‗Pentecostal assemblies‘. While others were claiming to be the first, the

14

PAW Manual. Organization. 1952. Pg. 5. 15

Apostolic Archives. Dr. Gary W. Garrett. Apostolic Faith Movement. Dr. Joseph W. Sykes. 16

Tyson. The Pentecostal Assemblies. Pg. 189 17

http://312azusastreet.org/founders/they_had_a_dream.htm

original and so forth it was the Parham‘s Apostolic Faith movement first and then these

Pentecostal Assemblies that can claim the mantle of that Apostolic Reformation. Some

would come later seeking this designation. The P. A. of J. C. was not incorporated but

looked initially to Bishop William Seymour for leadership. It is uncertain how often the

original leadership met for business sessions but two weeks after the initial meeting, on

November 11, 1907 the same leaders once again met.18 Brother Pemberton served as

chairman pro tem and Brother Clark as secretary pro tem.‖19 During this second

meeting it appears they were continuing business that had been conducted in the first

session that had been tabled. For this meeting there was general discussion about

establishing an official organizational newsletter. A Brother

Irwin was considered for this project and then the motion was

dropped and the meeting adjourned.20 It is evident that the

PAW in these early years was not being run by professional

clergy but was the vision of humble ministers to bring unity to

the growing body of believers. This group gendered from the

Apostolic Faith movement in Portland which was under

Seymour‘s tutelage as the Apostolic Faith Mission in Portland

began as a Mission of the Apostolic Faith Gospel Church in

Los Angeles. In 1908, this group did something seldom heard

of; they had a woman as chairman. ―Sister Hopkins served as

chairman pro tem and J. J. Frazee as Secretary pro tem.

Brother Clark who had previously served as secretary had

gone to the foreign mission field.‖21 James Tyson shows

Brother Clark‘s mission field to be India. Only seven lines of

minutes are preserved from this 1908 meeting.22

According to Bishop Robert Clarence Lawson the Chairman of the PAW in 1912 was J.

J. Frazee and the Secretary was John Mautz and the headquarters was relocated from

Los Angeles to Portland.23 Frazee served in this role till the 1918 merger with the

General Association of Apostolic Assemblies (1915-1918). The 1912 meeting was held

on March 25th in Los Angeles as had been all of the previous meetings. While moving

the headquarters to Portland, during the years 1913-1918 they held their annual

meeting at Apostolic Faith Assembly (later Christ Temple Apostolic Faith Assembly) in

Indianapolis, Indiana where G. T. Haywood pastored. 24

18

Ibid. Tyson. 19

Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 1 20

Tyson. Pentecostal Assemblies. Pg. 189. 21

Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 1 22

Tyson. Pentecostal Assemblies. Pg. 189. 23

http://www.cooljc.org/LinkClick.aspx?fileticket=X0OkycfpTjc%3D&tabid=38&language=en-US 24

Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 1

Elder G. B. and Mrs. Rowe - 1905

Seymour had sent Glenn Cook around the country establishing and

encouraging Apostolic Faith missions with tremendous success and

Cook served as Overseer to these Mission. The late Bishop Morris

E. Golder wrote: "The original organization bearing the name of the

Pentecostal Assemblies of the World came into existence in the

year of 1906 in the city of Los Angeles, State of California."25 The

late Bishop Garfield Thomas (G. T.) Haywood (1880-1931) concurs

with this fact, writing in the Voice in The Wilderness in 1921." It

(The Pentecostal Assemblies of the World) was started in 1906 in

Los Angeles, California."26 Haywood received ministerial license

with the Pentecostal Assemblies of the World in 1911.27

On January 29, 1917 the general assembly met in Portland,

Oregon. J. J. Frazee was still the general chairman and it was

he who called the meeting to order. ―Elsworth Davidson was

elected secretary pro tem. The minutes of this conference

state that the object of this meeting was the perpetuating of the

Pentecostal and missionary spirit.‖28 Among the notables in

attendance was George R. Farrow, the author of the song, ―It is

All in Him.‖ The major planned activity that year was to

promote the next year‘s meeting to take place January 17 -27,

1918. G. T. Haywood used his Voice in the Wilderness

publication to help this happen. However, events were in

motion that would change the format and the destiny of the

PAW.

The PAW as it originally existed and continued till 1931. As was the case in those days,

there was little competition between ministers, there was a general spirit of cooperation.

The relationship between Seymour and the PAW is unclear, but Glenn Cook and the

Apostolic Faith missions under his direction looked to this group as their covering. It is

speculated that this group emerged under the direction of Seymour after his split with

Charles Parham and in conjunction with the Apostolic Faith efforts in Portland. Portland

was a seedbed of Apostolic Faith activity in those early years of the 1900‘s. The most

well known Apostolic Faith minister there was Apostle Crawford who ministered there in

many camp meetings and services from 1906 – 1908 before finally leaving her position

in the Apostolic Faith Gospel Mission, home of the Azusa Street Revival and moving to

Portland from Los Angeles. All of the initial leaders of the Apostolic Faith Mission in

25

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977. 26

Ibid. Golder 27

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977. 28

Ibid

PAW’s 2nd

Hqtrs. Office Indianapolis Indiana

T. C. Davis

Portland were from the Los Angeles Church. It is evident that the leadership of the

PAW which started in LA also moved to Portland. The P. A. of W. became the

ambassadors of the Apostolic Reformation. The spirit of striving to return the Church to

the original Apostolic message is their legacy.

PAW CHAIRMAN

Brother Pemberton (1907) – Chairperson

Sister Hopkins (1908) - Chairperson

J. J. Frazee (1912 – 1918 – Chairperson

1918 - General Superintendent

E.W.Doak (1918-1924) – General Superintendent

William Mulford (1924) – Chairman (served only 1 day)

G. T. Haywood (1925) – General Superintendent

(1925-1931) - Bishop

One of the Apostolic Faith Missions under Glenn Cook was

―Christ Temple Apostolic ‗Faith Assembly‘, Indianapolis,

Indiana. This Mission had its humble beginnings in 1908

at the "Old Tin Shop" located on West Michigan Street,

just west of Blake Street in Indianapolis, Indiana.‖

According to the Church history, ―This is where our

founding pastor Garfield T. Haywood first received the

Holy Ghost. Services were held every night, and Bible

reading every afternoon. Many would come in the

afternoon, bring their lunches and remain until after

evening services. About the same time that J. J.

Frazee was organizing his Association of Pentecostal

assemblies Garfield Thomas Haywood was being

introduced to the Holy Spirit.29

―In 1907 Garfield was invited to visit a little Apostolic Faith mission by his long time

friend and fellow "Knights of Pythias" lodge member, Oddous Barbour. The mission was

pastored by a black minister named Henry Prentiss. Oddous Barbour's wife was

attending the Apostolic mission known as the "Tin Shop" located on West Michigan,

Street. Elder Prentiss had come from the Azusa Street revival where he had received

the baptism of the Holy Ghost. At first Garfield was not impressed with the Holy Ghost

and speaking in tongues, and thought that Oddous was joking with him. Eventually

Garfield consented to visit the church, and on a cold snowy night he made the trip by

himself to the mission. At the invitation, he found himself walking down the aisle under

conviction. He raised his arms to repent of his sins when the power of the Holy Ghost hit

him like a bolt of lightning. He fell prostrate to the ground speaking in tongues.‖30

According to Bishop Tyson, ―Bishop Haywood received the baptism of the Holy Ghost

on a snowy evening in February 1908. The makeshift church was a converted tin shop

and was led by Elder Henry Prentice, who had received the baptism of the Holy Ghost

at Azusa Street Mission in Los Angeles. In this humble setting, G.T. Haywood and his

wife, Ida, were gloriously filled with the Spirit and began the spiritual training that would

burgeon into a lifetime of devoted Pentecostal ministry.

29

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977. 30

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

―Shortly after his conversion, Garfield was called into the ministry. In 1908, Brother

Prentiss resigned the church and returned to the East. Brother Haywood was left in

charge of the mission with a membership of only 13. At this time the church was still

meeting in the "Tin Shop". As his revelation knowledge began to expand, people began

to take notice, and the church began to show signs of physical growth. By 1912, the

church had grown to several hundred as they moved into their new location on 11th and

Senate Avenue.‖31

The mission's overseer Bro. Glenn A. Cook was one of the

persons involved in the Los Angeles revival that began at

an Azusa Street Mission in Los Angeles, California in 1906 that

ushered in the Pentecostal movement throughout the

country.‖32 Glenn Cook was the business manager for Azusa

Street.33

―In 1911, the congregation moved to a vacant saloon at Twelfth

and Missouri Streets. In 1912, the first church convention was

held at the Penial Mission building located at Eleventh Street

and Senate Avenue. The congregation continued to hold

subsequent services at this location. Also in 1912, the Christ

Temple Sunday School was formally organized.‖34

Undoubtedly, nearly every Apostolic knows the name of Bishop

Garfield Thomas Haywood. Bishop Haywood‘s early alignment

with the Oneness camp during the difficult years when the ―New Issue‖ was dividing

the Pentecostal Movement along doctrinal lines is a well-known chapter in our unique

history. He was a revered Bible teacher, apologist, and hymn writer. The church that

Bishop Haywood pastored until his death in April 1931, Christ Temple Apostolic Faith

Church in Indianapolis, Indiana, was a center of Apostolic revival and was seminal in

the establishment of other Apostolic Faith churches and ministries throughout Indiana

and the entire Midwest.

Sister Haywood was reluctant to accept her husband‘s calling into the ministry; but after

he was injured in an accident at the foundry where he worked, she acquiesced. In

February 1909, only a year after their conversion, the pair began meetings in an empty

storeroom at 12th and Lafayette Streets in downtown Indianapolis. A few months later,

services were moved to a tent at West 13th and the Canal. Consistently bad weather

made the location less than optimal, and a small frame building at 12th and Missouri

31

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977. 32

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

The Life and Times of Bishop Garfield Thomas Haywood. Morris Golder. 1977. 34

Ibid. Golder

Mrs. Ida Haywood

Streets was secured. Elder Haywood felt led to hold a convention for area

Pentecostals, but there was certainly not enough room in their present building. The

Peniel Mission at 11th and Senate was rented for the occasion. Many were filled with

the Holy Ghost in these meetings, and the church continued to rent the space, which

was finally purchased by the growing congregation in 1919.35 In the early days of

Pentecostalism, churches were not generally named but the church was known as an

Apostolic Faith mission. Pentecostals were determined not to lapse into the formalism

of the denominations from which they had emerged,

In early spring 1916, Bro. Glenn Cook, an elder from the Azusa

Street Mission who had accepted the revelation of the mighty

God in Christ and baptism in the Name of Jesus arrived in

Indiana and was received by Bishop Haywood and his

congregation at 11th and Senate. On 6 March 1916, Bishop

Haywood and 465 members of his church were baptized in

Jesus‘ Name in Eagle Creek. J. Roswell Flower, the General

Secretary of the Assemblies of God and a prolific opponent of

the Oneness movement, sent a telegram to Haywood warning

him of Bro. Cook‘s ―error.‖ The message arrived too late, and

Bishop Haywood, fully convinced of the veracity of Cook‘s

message, became one of the most avid and effective

proponents and propagators of Oneness theology.

In 1910, Haywood‘s church had begun publishing The Voice in

the Wilderness. After 1916, this became one of the most

influential Jesus name circulars, and was the official

organ of the Pentecostal Assemblies of the World

(PAW) till 1931. PAW officials claim that the

organization converted to an Episcopal polity in 1925.

However, there seems to be no historical evidence of

such a radical change. The PAW did reorganize as a

board of five senior leaders some were referred to as

Bishops, but they did not adopt attire or a system like

the Roman Church. The C.O.G.I.C. was organized

with five original bishops and perhaps was the model

for the PAW change. However, the 1925 PAW group

was referred to as the Executive Board.

Judith Deborah Ellis recalled her great-grandfather this way,

35

Dugas 12-13; Tyson 16-17

Bishop G. T. Haywood circa 1915

Second issue of Voice in the Wilderness – G. T. Haywood’s magazine – July 1910

“Bishop Garfield Thomas Haywood (1880-1931), my paternal

great-grandfather, was a great man. Not only was he a

pastor of the largest church in Indianapolis, Indiana of

1500 members, half of which were "white brethren" in the

state where the KKK was founded, he was also a respected

architect, composer, author, painter, and businessman of a

large printing press that he and his brother, Orville, ran. He

is honored still in Indianapolis where a large section of Fall

Creek Boulevard has been re-named Garfield Thomas

Haywood Boulevard. There are signs of his likeness

gracing the boulevard for miles.

Bishop Haywood traveled the world extensively and when he could not make it,

his writings did. I remember traveling abroad once and just happened to meet an

elderly lady with whom I struck up a conversation. I began to tell her that I was

there doing missionary work and she thought that was the greatest thing. Come

to find out her parents knew my great-grandparents, as they had come to that

country many years ago and built a church and community center in the midst of

abject poverty.

This kind lady told me many

stories that her parents shared

with her. She spoke of my great-

grandfather's willingness to

bring people together and of his

great compassion and love for

others. She told me of his ability

to talk with government officials

and businessmen in her country

as well as the kids in the

community in which he was

building. She told me of his

brilliance and humility. She told me of his songs that they still sing that Christian

artists still record today. She told me of his fairness and determination not to see

the bad in people but to choose to honor the good in them. I honor my great-

grandfather today in the light of his great work, and for believing in the goodness

of people even when he himself faced incredible odds.”36

36

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

By 1914 Bishop Haywood pastored the largest Apostolic Faith Church in the United

States. Over the years a number of groups have claimed Haywood as being part of

their organization. Yet, it is apparent that he was a member of the PAW from 1911 till

his death 20 years later in 1931. It is evident that he was a great man of God who loved

people, loved truth and spent his life working on the unity and harmony of the body of

Christ. At this time he served as a field superintendent of the PAW. He was one of four

black men who served in that role with the PAW at that time. The other three were A.

R. Schooler, (Cleveland, Ohio), F.I. Douglas (Louisville, Kentucky), and R. C. Lawson

(Columbus, Ohio).

In 1914, G.T. Haywood attended

the Hot Springs, AK,

constitutional meeting of the

Assemblies of God but was not

invited to join in the leadership.

Much speculation about this

arises and the AG historians

attempts to claim Haywood as a

member, but there is no record of

his membership and certainly no

record of the Apostolic Leader

being included in the ‗all white‘

leadership of the AG.

According to Dr. Deborah Sims LeBlanc, ―William and Maggie Bowdan, the parents of

former Assistant Presiding Bishop of the PAW, Frank Bowdan, were baptized in the

name of Jesus after the Azusa Street Mission Revival (1906-1909). This would have

been at the meeting organized by Sykes in conjunction with some black ministers. This

activity is associated with the 1906 PAW group. David Bundy also writes, ―As an

outgrowth of the Azusa Street movement, a fellowship of ‗Pentecostal assemblies‘ met

in October 1907 in Los Angeles, and followed-up with similar meetings in subsequent

years in Portland, Indianapolis and other locations. The members were those who

identified with the Apostolic Faith doctrine as espoused by Charles F. Parham.

According to Apostolic Faith historian, Bishop Morris Golder, who served as a PAW

Bishop and Pastor of Christ Temple (Bishop G. T. Haywood‘s Church in Indianapolis)

J.J. Frazee (the PA of W's first General Superintendent) and G.T. Haywood participated

in these meetings. It seems the official title of Pentecostal Assemblies of the World

(PAW) would come a little later. The PAW held only to the original tenets of the

Apostolic Faith movement as taught by Parham and confirmed by Bishop William

Seymour at Apostolic Faith Gospel Mission (Azusa Street).

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

Events in the years of 1912-1916 would put their

PAW on a course toward a future merger with

other like minded men and women of God. In the

spring of 1914, Frank Ewart became leading edge

news because of a difference in baptismal formula

with some Pentecostals. ―Ewart was born in

Australia in 1876 and worked as a Baptist bush

missionary until he immigrated to Weyburn,

Saskatchewan, Canada in 1903 where he

pastored a Baptist church and married Violet May.

With declining health Ewart was furloughed in

1908 during which he attended

a Pentecostal camp meeting in Portland, Oregon where he converted to Pentecostalism

which resulted in his dismissal from the Baptist church he was pastoring. In 1911 Ewart

moved to Los Angeles and became assistant pastor and later pastor of William

Durham‘s Seventh Street Mission after Durham's death.‖37

These events put Pastor Ewart in the purview of Pentecostals around the world due to

his association with Durham and the Apostolic Faith movement in general and the

Azusa Street Revival in particular where most of the members of the Seventh Street

Mission had become part of the Apostolic Faith movement.

While these events were unfolding; in 1915, J. J. Frazee‘s visited Indianapolis and for a

Pentecostal Association (P.A.W) meeting at the Christ Temple Assembly of the

Apostolic Faith, where Bishop G. T. Haywood was the pastor. Bishop Haywood

became the organization's General Secretary with

J. J. Frazee as Chairman, at that meeting.

Bishop Haywood was the most dominant figure in

the Apostolic Reformation by this time. Had he

not been held back by the racist tendencies of the

day he would have no doubt led a great

multicultural movement. During the 1915

meeting, the organization's headquarters were

established confirmed in Portland, Oregon. This

would remain the case till 1918. There were no

doubt meetings and conference held for this

fledgling group but most of the details have been

lost.

37

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

Around the country, what the AG would later call the ―New Issue‖ people were following

the tenet of Charles Parham to return to the original Apostles baptismal mode by

baptizing converts by merely saying, ―In the name of Jesus‖ or ―In the name of the Lord

Jesus Christ‖ rather than the commonly used baptismal formula that had been adopted

in the third century and made popular by the Roman Catholic Church.38 That formula

required a convert to be baptized into the Trinity while ―In the name of the Father, and of

the Son, and of the Holy Ghost‖ was incanted over them.39 The Orthodox Church has

kept the process as originally mandated by the Nicene Council in 325 AD. In this

application baptism is normally performed by the three-fold immersion of a person in the

name of the Holy Trinity; in other words, a person is immersed three times one in each

of the "name of the Father, and of the Son, and of the Holy Spirit."

Frank Ewart a notable pastor in Los Angeles was a major

proponent of the Apostolic Reformation. He had served as

Assistant pastor under William Durham and had been a

promoter of the finished work belief. Ewart explained his

understanding to other embraced it. All of the P. A. of W.

ministers either had already or would by 1915 fully embrace

Jesus name baptism. As the P. A. of W. was predominately

black ministers some white ministers sought reasons to disagree

with their theology. Because of this other Apostolic Faith groups

were forming. One of the new groups was the Assemblies of

God. This group was comprised of a merger between

Apostolic Faith ministers and former Christian Missionary

Alliance (CMA) ministers who had left the CMA over their

position of Holy Spirit baptism with the evidence of speaking in

other tongues. They formed a group called the

38

In the texts of the Magisterium on Baptism there is a reference to the invocation of the Trinity (Source:

the Fourth Lateran Council [DH 8021). 39

Even non-Catholics can validly administer Baptism. In every case, however, it is the Baptism of the

Catholic Church, which does not belong to those who separate themselves from her but to the Church from which they have separated themselves (cf. Augustine, On Baptism 1, 12,9). This validity is possible because Christ is the true minister of the sacrament: Christ is the one who truly baptizes, whether it is Peter or Paul or Judas who baptizes (cf. Augustine, Treatise on the Gospel of John VI, 1,7; cf. CCC n. 1127). The Council of Trent, confirming this tradition, defined that Baptism administered by heretics in the name of the Father, the Son and the Holy Spirit, with the intention of doing what the Catholic Church does is true Baptism (cf. DH 1617).

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

While some of the leaders of the AG were busy in a turf war

protecting the little piece of they had carved off for themselves,

there was a general rejection of this type of organizational control.

The AG would continue to distance itself from the Apostolic

Reformation and move ever closer to the Roman Church. In spite

of the fact that the word Trinity does not exist in the Bible, the

Assemblies of God leadership determined to separate from

brethren of like precious faith over the word. Some may argue

that this point is to simplistic but in the final analysis if the 1916

Doctrinal Statement of the Assemblies of God had not included

this one word it is probable that there would never have been a

split. Now, no doubt, there would have still been other groups.

This is merely the nature of men. However, careful deliberation on what exactly it is that

they were arguing over could have brought a different conclusion. ―Come and let us

reason together!‖

Arkansas seemed to be the ‗hot bed‘ of these merger efforts.

There were many brethren who wanted to form a group as

they termed it, ―of like precious faith‖. This would be only for

those who were for Jesus name baptism with the term, ―of

like precious faith‖ insinuating that those who were not of

their opinion on baptism were not of their faith. Some of

these organized in January 1916 to form the General

Assembly of the Apostolic Assemblies (GAAA) in Eureka

Springs Arkansas. The term here of Apostolic was used to

amplify the position of Apostolic Reformation which had

birthed all the Pentecostals. The top officials of this new

group were D. C. O. Opperman and Howard Goss, formerly

leaders of the Assemblies of God who were alienated by the 1916 resolution and the

subsequent argument during the 4th General Conference of the Assemblies of God

where anyone who embraced Jesus name baptism or did not salute the word Trinity

was alienated.‖40

40

Vinson Synan, The Holiness–Pentecostal Tradition: Charismatic Movements in the Twentieth Century,

(Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1997), pages 173-174, ISBN 978-0-8028-4103-2.

Elder and Sister Mulford 1918

―On December 28, 1916 a large

contingency of Apostolic ministers met

in Eureka Springs, Arkansas for the

purpose of examining the possibility and

plausibility of establishing a new

organization. For three days prayer and

fasting was the focus of their

attention.‖41 On January 3, 1917 the

General Assembly of Apostolic

Assemblies (GAAA) was formed by

Howard A. Goss, H. G. Rodgers, and D.

O. O. Opperman. These men were all original organizers of the AG and took decisive

steps to offset the actions of the tribunal organized by AG ministers Welch, J. R.

Flowers and associates in 1915 at Saint Louis, Missouri. Goss was the foremost of all

of these. He had quickly come to realize that his vision to unite followers of the

Apostolic Faith movement had been taken over by men who did not share that vision.

These did not want Goss to continue as a member if he were to continue with the mode

of Jesus name baptism he had first learned under Charles Parham. Further, like the

Roman Catholic Church 1600 years before, the AG‘s action forced all those who

disagreed to conform to belief in the Trinity or leave. Many who did not disagree with

the doctrinal statement left because of the manner in which these events were handled.

The newly formed GAAA chose D.C.O.

Opperman as their chairman, Lee Floyd

as secretary and Howard Goss as

secretary. Opperman, Goss and H. G.

Rodgers were appointed to the

credentialing committee. Credentials

were issued annually and cost 25 cents

(US).42 No mention was made of baptism

in Jesus name or the oneness of the

Godhead. These would come later as

slurs from those aligned with the AG. ―The periodical that became the official organ of

the organization was The Blessed Truth. D. C. O. Opperman had been publishing this

newsletter for two years in Eureka Springs, and the body voted to assimilate it as an

official written manifesto.‖43

41

Tyson. The New Issue. Pg. 181. 42

Tyson. 182. 43

Tyson. 183.

―Another notable GAAA member was Oliver Franklin (O. F.)

Fauss licensed with the GAAA in September of 1917. Oliver

Franklin Fauss was born on May 22, 1898, in Gage, a small

town in northwestern Oklahoma. His family was converted in

a Methodist revival meeting when he was just a boy. Their

home had been used as a dance hall on Saturday nights.

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

This led his parents on a spiritual quest for more of God. After

this, many of his memories of his early days are of prayer

meetings, revivals and church services. Somewhere near the

year of 1905 or 1906 there was a "holy-roller" meeting that

was held 15 miles from their home in Gage. They were

curious and traveled the distance by wagon. The "holy-rollers"

they saw were people who preached and believed the

Apostolic Faith message. Later the family relocated to near Ganado.‖44

―In March of 1911, the Pentecostal message came to Ganado. Fauss‘

mother was the first in the family to receive the Holy Ghost. In the

following September of 1911 he received the baptism of the Holy

Ghost in the middle of a cow pasture underneath an oak tree. A

few days after he received the Holy Ghost his family moved to

Houston, Texas. Once there, they attended church at the now

famous Brunner Tabernacle. The services were heavenly!

When O.F Fauss was 17 years old, he left home to preach. One

of his first brush arbor meetings was in Trinity, Texas, in the year

of 1915. He also assisted in and attended many camp meetings

and revivals in Texas and Louisiana. He was on a journey to find the

will of God for his life. He soon joined the Gospel workers under

the leadership of Elder Robert L. Lafluer.‖45

―In the late fall of 1915, Oliver Fauss attended a Bible

conference held in Elton, Louisiana, that lasted for several weeks.

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

44

bid. Bernard. 45

bid. Bernard.

Oliver Franklin (O. F.) Fauss

S. C. McClain

name baptism and the Godhead. This "New Issue" was based upon the baptismal

formula in Acts 2:38. Oliver Fauss preserved notes taken from Bible studies during the

Elton Bible Conference. The truth of the Word of God had come to light, and the

scriptures did not teach a trinity of persons in the Godhead but that the Lord our God

was one Lord.‖46

―Then, on December 19, 1915, O.F. Fauss was baptized in Jesus Name along with 12

other workers. Robert LaFleur and Oliver Fauss were the first two to wade into the

chilly waters of a nearby creek and baptize each other. Brother Fauss then baptized

Brother S.L. Wise. One of these was Sister Allie Richie (the mother of Pastor Arless

Glass). There were 56 baptized in that meeting. This message swept across Louisiana

and Texas from that day.‖47

46

bid. Bernard. 47

bid. Bernard.

For some reason the G.A.A.A. was not able to

gain official government recognition. This left the

G.A.A.A ministers: subject to the World War One

draft, and left their credentials to possibly be

regarded as spurious compared to the

credentials of other ministers who were members

of denominations. Also, unless their ministers

already held lifelong valid credentials (like local

Baptist ordinations) it would cast doubt upon their

legal ability to even perform marriages. But

beyond that, with no government recognition,

they could not obtain passes cheaply to ride the

trains, which were the primary mode of transport for the early Pentecostal evangelists.

In researching the subject, you will find that several sources quote from one another

and state that the GAAA ministers joined the PAW because it already had government

recognition. But in reality, careful study shows that they also had not yet obtained govt.

recognition, but soon did so, shortly after the GAAA ministers merged with them.48

The 64 bed hotel which served as both the Bible school of D.C.O. Opperman, and as

the headquarters of the group (primarily under General Secretary Lee Floyd), no longer

stands. It was one of many Old Frame Hotels in Eureka Springs that was consumed by

fire. The G.A.A.A is very significant, while they are not the first group to be associated

as a Jesus name denomination (the PAW holds that distinction) it was the first

denomination organized in protest (continuing the Apostolic Reformation and Protestant

tradition) as a non Trinitarian denomination. They neither made the Trinity a point of

fellowship nor endorsed the position of most Protestant denominations, but held to their

roots in the Apostolic Reformation.

―Also, they drafted and ratified a set of eighteen articles of Faith, many of the

statements survive verbatim as portions of the Statements of Faith of the PAW; the

COGICJA; and the Jesus Only Apostolic Ministries organizations. These statements

express unanimity of thought , and reveal the unanimity of doctrine present with these

early preachers (to a greater degree than during the later 1940s merger, who had

48

bid. Bernard.

separated with one another over the doctrine of salvation, by the time they reached the

point of merger talks to form what would become the United Pentecostal Church).‖49

According to the Minute Book and Ministerial Record of the

Pentecostal Assemblies of the World, 1918-1919, on January

2, 1918, J. J. Frazee chaired a business meeting in Saint

Louis, Missouri for the Pentecostal Assemblies and W. E.

Kidson served as secretary. To this meeting came

representatives of the G.A.A.A. including Opperman, Goss,

Rogers and others. The First World War was in full swing

and it was expected that a cooperative effort between the two

groups would give the ministers and their church members

better status regarding Conscientious objection and other

issues. By the end of the meeting, the two groups had

merged and officially adopted the name Pentecostal

Assemblies of the World (P. A. of W. or PAW).

―The General Assembly of Apostolic Assemblies and the

Pentecostal Assemblies of the World voted separately to

declare their offices non-existent and their officers relieved of their respective positions.

(1918-1919).‖50 For the G. A. A. A. this vote took place on January 23, 1918. Further

they voted, ―The ―Pentecostal Assemblies of the World‖ be used as the name of the

United Body. (1918-1919).‖51 The effective date for the completion of the merger and

the issuing of the new combined credentials was July 1, 1918.52 They adopted the

slogan, ―The Redemption of the World by the Power of God.‖53 It was a great day for

Apostolic Reformation. The official record was written this way, ―Motion made and

carried that The Pentecostal Assemblies of the World and the General Assemblies of

the Apostolic Assemblies unite as one body. Motion made and carried to adjourn. W.

E. KIDSON, Sec‘y.‖54

―Through this merger, the PAW with the stroke of a pen and the drop of a gavel became

a force to be reckoned with on the religious scene. Some of the great Pentecostals of

the day would claim affiliation with the new body. Revered names such as Opperman,

Haywood, Fauss, Goss, Booth-Clibborn, Doak, Douglas, Ewart, Hall, Schooler, Roberts,

and Chambers would for a season at least comprise a powerful, godly consortium.

49

bid. Bernard. 50

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

PAW Minutes. 1952. Article 1. Section 2. Pg. 5. 52

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

PAW Minutes. 1952. Article 1. Section 5. Pg. 6. 54

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

William E. Booth-Clibborn

Within this corps of names could be found great preachers, convincing teachers, men of

spiritual gifts and abounding talents, missions-minded men, and evangelists who could

and did fill cathedrals to capacity with the mighty Word of God.‖55

The P. A. of W. governing body

was called the Executive Board.

The Executive Board answered to

the General Assembly. This was

the first concerted effort by an

Apostolic Faith group to give

major input to the membership.

Pastor J. J. Frazee remained

chairman and E. W. Doak became

Secretary.

Later than year (1918) some reports

say for health reasons, others say that

there was an agreement that Frazee stay in office till June 30th. In either case Frazee

resigned as Chairman and Edward W. Doak became Chairman. There was no

bishopric, with the Chairman generally being referred to as Elder Doak. Joining Doak

as Secretary was W. E. Booth-Clibborn. He was the grandson of the Booth who

founded the Salvation Army in London. Doak had a good business mind and set about

to give the organization an official standing. On January 25, 1919, the P.A of W. (PAW)

was formally incorporated by E. W. Doak (another Azusa Street pioneer)56, G. T.

Haywood, and D. C. O. Opperman in the state of Indiana. Accordingly, they moved the

PAW headquarters from Portland, OR to Indianapolis, Indiana. This merger created the

largest and most interracial Pentecostal organization.57 Other changes were made in

1918-1919 with the merger and the incorporation.

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

Five days later on the 18th they changed the title of their field Superintendents to

General Elder.58 Then ―twenty-one field superintendents were selected to aid and assist

the general superintendent.‖59 ―On Wednesday, October 15, 1919, the following officers

were elected, for the ensuing year:

General Overseer—Eld. E. W. Doak, Indianapolis, Ind. 55

Tyson. The Pentecostal Assemblies. Pg. 191. 56

Doak had been a key leader in both the Apostolic Faith Gospel Mission (Azusa Street) and the Apostolic Faith Mission (Portland) where he was among the incorporators. 57

Excerpts from the Minute Book of the P. A. W., Inc. 58

Bishop Robert Clarence Lawson in the PAW. Alexander C. Stewart. 2009. Pg. 2. 59

Tyson. The Pentecostal Assemblies. Pg. 191.

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

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

General Secretary—Eld. G. T. Haywood, Indianapolis, Ind.

General Treasurer—Eld. T. C. Davis, Indianapolis, Ind.

Sec‘y. and Treasurer of Foreign Missions—EId. George B. Studd, LA, Calif.‖60

Pastor James Tyson wrote this, “The merging of the General Assemblies of the

Apostolic Assemblies and the Pentecostal Assemblies of the World was a bold and

courageous move. The new group would be one of the first Pentecostal organizations

to truly attempt to promote racial harmony and initially this move was more than

symbolic. Even though in 1918 seventy to seventy-five percent of the constituency was

white, there seemed to be a determined effort to promote brotherly love and to exalt

Christ as the Creator of all people.”

In 1919, under the leadership of Haywood, the Pentecostal Assemblies of the World

(PAW) moved to new heights at a convention in Indianapolis. Amazingly, the group of

churches who joined this new denomination consisted of equal numbers of blacks and

whites. This type of racial togetherness had not been seen in the church since the

Azusa Street Revival. The AG harbored so many racial separatists that such unity had

been impossible in the AG. The dialogue in the 1916 debate over the inclusion of the

word Trinity and the related baptism in Jesus name between AG members and G. T.

Haywood leave little doubt about the AG membership‘s feelings about black ministers

as members of their lily white group. See the Chapter on THE NEW ISSUE.

When the group first merged with the PAW,

led by Bishop Haywood, the first convention

after that was scheduled for the City

Amphitheater (Opera House) in Eureka

Springs but was shut down almost

immediately after it began, by Federal Edict

because of the famous Great Influenza

outbreak which killed thousands nationwide.

This would be the last national meeting at

that location.

―This organization was interracial. E. W. Doak (white) was elected as general chairman,

G. T. Haywood (black) as general secretary, and Opperman (white) as general elder.

60

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

Pentecostal Tabernacle Choir – Memphis, Tennessee - 1910

Most Oneness groups today have originated, directly or indirectly, from the PAW.

Members included Booth-Clibborn, Chambers, Denny, Doak, Ewart, Fauss, Floyd,

Goss, Gray, Hall, Haywood, LaFleur, Morse, Opperman, Pemberton, Ramsey,

Schaepe, Shearer, Small, and Studd. Others who would become key leaders in the

future were S. N. Hancock, B. H. Hite, W. E. Kidson, R. C. Lawson, S. C. McClain, L. R.

Ooton, G. B. Rowe, A. R. Schooler, Wesley Steelburg (son-in-law of Elmer Fisher and

future general superintendent of the Assemblies of God), J. M. Turpin, S. L. Wise, and

W. T. Witherspoon. The total number of ministers was 704 (excluding two apparent

duplicates). Of the total, 203 (29 percent) were women, many of whom were wives of

ministers, such as Goss, Hall, and Lawson. The ministers lived in 36 of the 48 states,

the District of Columbia, four provinces of Canada (17 ministers), and four other

countries (at least 30 foreign missionaries or national workers in China, Japan, Persia,

South Africa, and unspecified locations). Over 80 percent of the ministers resided in

three areas—the West Coast, the Midwest, and the South—with the top three states

being California (15 percent), Indiana (14percent), and Texas (8 percent). Many were

based in three cities: Indianapolis, Los Angeles, and Oakland. Approximately 25 to 30

percent were black, and three Hispanic surnames appear on the list.61

The original PAW group seems to have worked quite well and could legitimately boast

that they were the most like Azusa Street as they were a well integrated or multi-cultural

group of ministers. Unlike the AG they welcomed black ministers into their ranks and

treated all brethren as equals. This issue of the ‗equality of the brethren‘ would continue

to be one of those minor organizational concerns till present day. It is evident that the

61

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

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

concern was present at Azusa Street. ―Frank Bartleman, who was present at Azusa,

has written an interesting book entitled, Azusa Street. He states that ―Brother Seymour

was recognized as the nominal leader for the group, but we had no Pope. There was no

hierarchy, we were brethren. We had no human program. The Lord himself was leading.

No subjects of sermons were announced ahead of time and no special speakers for

such an hour.‖ As a matter of fact, it is said that Brother Seymour would sit with his

head in a shoe box praying during the service. When the Spirit would move upon him,

he‘d look up and hand the Bible to one of the men and say, ―Now you preach.‖ No one

knew what might be coming, what God would do. Bartleman says, ―We only recognized

God. All were equal.‖62

―In that historic meeting in Hot Springs, White and

Black brothers in Christ failed to understand the

burden of history and the opportunity to speak

Biblical truth to the powers of racism and

segregation. It was a Kairos moment when the

course of U. S. History could have been changed.

A fatal choice was made to conform to the racist

laws rather than to resist. God had spoken, he

had manifested His power. He had revealed his will for a united church. For a moment

just suppose the White, Brown, and Black brethren had appropriated the Holy Ghost

power they had received to oppose the evils of segregation and racism.

From 1906 to 1914, the Church of God in Christ was racially mixed. Just suppose that

the whole Pentecostal/Holiness movement, that is today more than four hundred million

strong, had mustered the courage of Martin Luther or Dietrich Bonhoeffer, Martin

Niemuller and Martin Luther King, and declared to

the powers in each state, ―We are brothers and

sisters. We are in covenant, we will not be separated

by your of laws. We are members of the family of

God. We will worship and minister and fellowship

together or we will go to jail together or we will die

together. Here we stand, so help us God.‖ Without

doubt such a position would have resulted in

lynchings and martyrdom, but God‘s truth would have

won in the end. Then the Civil Rights movement

would have been fought on spiritual grounds and the

church would have fulfilled Christ‘s mandate to be salt in a tasteless society and light in

that darkness. God visited America in the Azusa Revival in an unlikely place, a former

62

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

Ladies Bible Class – Memphis 1910

stable. He used unlikely servants including the sons and daughters of slaves. This

movement had the full

potential of being God‘s

solution to the American

dilemma of racism,

sexism, and classism.‖63

Over the next nine years

several smaller groups

merged with this newly

created body and it

continued to grow. Yet,

the seed of division was

always looming.

―Divisions occurred

within this group over the role of women in ministry, usage of wine or grape juice for

communion (Lord‘s Supper), divorce and remarriage, and the proper mode of water

baptism.‖ In unprecedented numbers Negros were joining this new group. The groups

General Secretary at this time was Bishop G. T. Haywood a Negro pastor from

Indianapolis, Indiana.

Then after nine good years, in 1924, the threads began to unravel in this organization

due to racism. ―For nine years after the merger (with the GAAA), the PAW was able to

maintain its status as an interracial fellowship of churches. Certain factors, however,

would eventually lead to a breakdown in the communion between whites and blacks.

One contributing factor to division was the reality of segregation and Jim Crow laws in

which Southern churches worked. Because no racially integrated meetings could be

held in the South, all of the PAW's conventions had to be held in northern cities. Due to

the distance, there were always less Southern representatives in the church's governing

bodies. Since the majority of northern members were black and the majority of

southern members were white this created a situation where whites were always

outvoted. The tension became so severe that some white ministers insisted they

wanted a white man to sign their ministerial documents. As General Secretary, Bishop

Haywood, who was black had been signing these documents. For a short time they

compromised by having a white minister sign for the white ministers, but the handwriting

of division was on the wall.64

America in the early 1900‘s was a very racially divided country, especially in the South.

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

63

The Azusa Street Revival Revisited. Bishop George D. McKinney. 2001. Pg. 1. 64

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

other places. When we speak to racism here we are primarily speaking about division

between black (or colored as they were called then) and white people.

During this time the white leaders tried a number of tactics to reduce the influence of

black ministers. First they passed a series of

bylaws that were targeted at the Negro (our

reference to Negro in these passages is

merely to reflect the terminology of the time

period) culture. One of these was to enact a

tenet that required all ministers to be clean

shaven. The fancy beards and mustaches of

the previous generation were no longer

valued but in the Negro (black) community

the mustache was seen as a rite of passage. This tenet would find itself in a plethora of

Pentecostal groups for nearly 100 years. The white ministers also insisted that their

license be signed by a white minister. This kept the need for a number of white leaders

prevalent. It soon became evident to the white leaders that they were not going to be

successful in controlling the influx of black ministers to their group and they could not

force them out so separating themselves from the group would be the only available

option.

―This attitude was not just relegated to the white brethren, for many blacks distrusted

whites. Black nationalism under the leadership of the charismatic Marcus Garvey had a

tremendous impact on some black

Pentecostals in the early 1920‘s. Much

suspicion and reverse discrimination was

expostulated by blacks against their

white brethren. When doors were

opened for blacks to join ranks with

whites of like spiritual persuasion, many

refused the invitations with the general

feeling they would be cast in secondary

roles.‖65

―Blacks were not the only ethnic group to

feel the sting of racism. When immigrants

began to migrate from the old country in the

early part of the century, many thousands of them heard Pentecost preached in the

major metropolises of the country, especially New York and Chicago. For decades,

65

Tyson. Pg. 193

The PAW’s First World Headquarters building 1765 Boulevard Avenue, Indianapolis, Indiana. 1920

though, they were forced to organize their own churches and organizations because of

discrimination.‖66

―For reasons unknown, another PAW convention was held in October 1918. This

meeting was held in Eureka Springs, Arkansas.‖67 This was probably to accommodate

the brethren of the GAAA who had been meeting in that location and give them

opportunity to meet the new leadership comprised by the merger.

―Two meetings of convention type were held by

the PAW in 1919. The first chaired by E. W.

Doak, took place January 18-23, 1919. The

major them was the need to formally and legally

incorporate the PAW.‖68 Other business

included moving the headquarters from

Portland to Indianapolis and the selection of a

General Board of Elders. ―These men would

replace the former office of field superintendent

even though the role was the same. ―Plans

were made for the PAW to meet again October

10-19, 1919 in Indianapolis, Indiana.

Tomlinson Hall in downtown Indianapolis was

rented for the evening worship services at a

cost of $245.00 for the week.‖69 The conference

venue seated some 3000 and was reportedly

filled to capacity each night with people coming

from all over the country.

The 1920‘s was a great time of change in the PAW with a plethora of other ministerial

organizations being established by PAW ministers. Some continued with the PAW

others departed. The only executive officer who stayed in office more than 7 years

during the 1920‘s was G. T. Haywood.

66

Tyson. Pg. 193. 67

Tyson. Pg. 193. 68

Tyson. The Pentecostal Assemblies. Pg. 196. 69

Tyson. The Pentecostal Assemblies. Pg. 198.

In 1922 Pastor L. V. Roberts sold the Oak Hill

Tabernacle to the PAW for $7000. This became the

first permanent headquarters building for the PAW.

That same year G. T. Haywood replaced A. R.

Schooler at executive vice-chairman of the

organization. That year the PAW also commissioned

A. D. Urshan, C. W. Phileo, A.R. Schooler, William A.

Mulford and A. Silverstein to introduce a new

magazine that would serve as the one official monthly

organ for the PAW. They christened the new

magazine The Christian Outlook. This remains the

official organ of the PAW today.70

One of the earmarks of the Apostolic Faith movement

was the insistence on returning to the Apostles

doctrine or in other words those things that were

generally believed by the Apostles of Jesus Christ. The Roman Catholic Church had

long before taught that Apostles no longer were in existence and all that had ended with

the primitive Church or in the New Testament. Pentecostal fathers such as Parham,

Seymour and others totally rejected this position. Parham often spoke of the Apostle

doctrine being restored and Seymour spoke of the ‗latter rain‘ having come. The

Revivals at Topeka and Azusa were focused on Apostolic Reformation from their

doctrine and organized names to the name on their church buildings, ―Apostolic Faith

Church of God‖.

―Much was peaceful in the early days of the PAW. Unlike

the Assemblies of God and the Churches Of God In Christ,

Inc., the Pentecostal Assemblies of the World, Inc. was

thoroughly integrated, before integration became a

national issue. Unfortunately in the process of time,

through innocent1 misunderstanding, power struggles,

rebellion, and many of the white brethren succumbing to

the social pressures of their day (racism and white

supremacy), the PAW suffered a devastating schism on

October 16, 1924.‖71

At this time white leaders of the organization separated

from the PAW in a devastating departure. These would

eventually form a number of ministerial groups. Two major

70

Tyson. The Early Pentecostal Revival. 210. 71

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

groups, the Pentecostal Assemblies of Jesus Christ (PAJC) and the Pentecostal

Church, Incorporated (PCI) and a number of minor ones. This division crushed the

PAW and distanced its members for nearly a decade. ―It should be noted that the PAW

made great attempts and compromises to prevent this schism, that was unwanted by

those that remained, but it unfortunately did occur. The racial tensions and split of 1924,

shows that no matter how sincere a religious movements inception, religious groups are

not immune to social pressure.‖72

―From 1920 to 1924, foreign missions became an important objective for the PAW.

Officially the Foreign Missions Department was formally organized in 1919-20 with D. C.

O. Opperman, G. T. Haywood, and A. C. Baker serving as the first Foreign Missions

Board. At the annual conference at St. Louis, Missouri, October 1923, A. D. Urshan

was elected secretary-treasurer of foreign missions.‖73 In 1924 G. T. Haywood took

oversight of Foreign Missions and would hold the post till 1931. Mission efforts were

focused on China, India, Philippines, Japan, Hong Kong, South Africa and Egypt.

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

In October 1923 the PAW held their general conference in Saint Louis, Missouri. There

was a general concern over the function of the Executive Board. Seven names were

submitted to lead the organization. Surprisingly there was strong opposition to some of

these ministers including E.W. Doak who‘s leadership was called into question. Trouble

72

A Brief Historical Treatise of the Pentecostal Assemblies of the World, Inc. Keith C. Braddy. 73

Tyson. Early Foreign Missions Work. 211.

was brewing in the PAW. Ultimately, seven men were chosen to serve as presbyters;

G. T. Haywood, J. M. Turpin, T. C. David, H. A. Goss, A. D. Urshan, W. E. Booth-

Clibborn, and E. W. Doak who was demoted to an ‗honorary‘ status.74

The most tell-tell sign of the internal strife was in a

resolution introduced in the 1923 meeting.

Resolution 4, offered on October 4, 1923 read as

follows, ―Be it further resolved, that because of

conditions now existing in some parts of the

country, through no part of the brethren but rather

those who oppose the work of the Lord, it is

deemed advisable that two white presbyters sign

the credentials for white brethren especially in the

South and two colored presbyters sign the papers

for the colored brethren.‖75 It had take the PAW

less than 10 years from the Great Pentecostal

Schism of 1916 to return to the same spirit that

had brought that schism. Like in 1916 the

underlying concern was racism, so was it here.

―How long this hypocrisy would continue would soon be answered. The PAW was

sitting on a powder keg and no one it seems would offer any solutions to the problem.‖76

As mentioned in another place Satan‘s Masterplan for World Domination was in full

swing and the PAW was teetering on the brink of imploding. ―From September 30 to

October 3, 1924, a few days prior to the PAW‘s convention in Chicago, the Pentecostal

Assemblies of Texas, a district of the Pentecostal Assemblies of the World, met in

Houston, Texas.

―In this meeting, three important questions were addressed:

1. Should the name of the general body be changed from the Pentecostal Assemblies of

the World to the Pentecostal Assemblies of Jesus Only? They decided to change the

name to the Pentecostal Assemblies of Jesus Christ. Many of the ministers thought the

name was too closely related to ―the world.‖

2. The meeting chose to change the form of government by establishing separate

management, one for the white race and one for the colored race. Each would operate

74

Tyson. The Early Pentecostal Revival. Pg. 242. 75

Tyson. Pg. 244. 76

Ibid. Tyson

as separate but unified entities (if that is possible), with their own places of worship,

their own ministers, boards, and responsibilities.‖77

From the vantage point of this author, the subject of changing the name of any

organization to Jesus Only is based in pure ignorance. Jesus Only was a slur thrown at

Apostolic ministers in an attempt to insinuate that they did not believe the whole bible

and did not believe in either the Father or the Holy Spirit. That these men would take

this as some type of a ‗badge of courage‘ is terribly misdirected.

Members of this group continued to express the notion that they did not have intentions

of breaking away from the PAW. It is the experience of this author that people will say

anything but in the end they will do whatever they want. In this case it is evident that

there was a serious effort to have white leadership supersede the growing black

leadership. That such small minded men would claim to be serving Jesus Christ makes

the world pause in wonder.

Arthur Clanton, in his work United We Stand, stated, ―The majority of the brethren

everywhere were opposed to complete separation. During the Chicago convention in

1924, it was proposed to the General Board of Presbyters that there be an Eastern and

a Western division, the one to be exclusively colored and the other exclusively white,

each to issue credentials to its own people. This proposal was rejected by the General

77

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

Presbyters.‖ ―The white brethren felt their ministry was hindered; therefore, they finally

chose to completely cut their ties with the Pentecostal Assemblies of the World.‖78

The PAW National Convention

for 1924 was in Chicago. It

would open with much

confusion as both the chairman

and the secretary had resigned

and by the end of the

convention some of the most

well known names associated

with the PAW had severed their

ties with the organization. G. T.

Haywood was heartbroken. ―In

1924, the interracial harmony

ended when white ministers

withdrew membership to form a

new denomination. Their rationalization for leaving was because ―mixture of races

prevented the effective evangelization of the world‖.79 The white ministers eventually

became a formal denomination known as the Pentecostal Church, Incorporated.80 ―The

break and the reasons for the break that had threatened the organization for years were

finally realized on Friday, October 16, 1924. Several men who would become

prominent PAW leaders were thrust on the scene by the defection of some four dozen

former leaders. Names such as Austin Layne, G. B. Rowe, J. A. Rayl, J. S. Holly, F. I.

Douglas, Homer White, Elmer Akers, and J. A. Nelson were among an array of

newcomers.

In 1925, most of the white ministers

withdrew from the PAW and formed three

organizations primarily along regional lines:

(1) the Pentecostal Ministerial Alliance,

later renamed the Pentecostal Church

Incorporated (PCI), in Jackson,

Tennessee; (2) the Apostolic Churches of

Jesus Christ, in St. Louis; and (3)

Emmanuel‘s Church in Christ Jesus, in

Houston. The latter two soon merged to

78

United We Stand. Arthur Clanton. 1970. 79

Synan, 1971, p. 160 80

Kendrick, 1961, p. 172

Tent Meeting – Dallas 1912

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

become the Apostolic Church of Jesus Christ. However, all the white ministers did not

leave. Among the notables who remained was Bishop G. B. Rowe who would later

become a Bishop in the PAW.

The tenth annual convention of the PAW met

September 7-10 with G. T. Haywood and the saints of

Christ Temple in Indianapolis, Indiana. Haywood and

his congregation had just recently moved into their

new facility, which had a seating capacity of more than

one thousand. Saints from across the country flocked

to Indianapolis. An air of expectancy hung over the

meeting. Everyone was concerned as to what actions

would be taken to strengthen the weakened

organization. Their anticipation was soon dispelled.

Not long into the proceedings, four major resolutions

were passed:

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

established.

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

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

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

On the third day of the conference, the body selected five of the seven men nominated

to serve as the first bishops of the Pentecostal Assemblies of the World. They were G.

B. Rowe of Mishawaka, Indiana; A. R. Schooler of Cleveland, Ohio; J. M. Turpin of

Baltimore, Maryland; A. F. Varnell of Vandalia, Illinois; and G. T. Haywood, of

Indianapolis, Indiana. Haywood was elected to serve as the first presiding bishop of the

PAW.

The late Bishop James Tyson recorded this, ―The daughter of Bishop Haywood, the late

Fannie Haywood Ellis, told me before she went to be with God that it was about this

time (1928-29) that her father and his leadership as presiding bishop began to be

seriously challenged. To quote Sister Ellis, ―The conventions in the late 1920s and

early 1930s were a test of my father‘s patience, character, stamina, determination, and

resiliency, for many of his contemporaries made his life miserable. . . . My father was

not an argumentative person but one who always attempted to meet a potentially

volatile situation with diplomacy and tact. He carried many ‗bloody‘ men until he too

became bloody. The pressures and burden of carrying the PAW through some of its

most difficult days eventually broke him.‖ When asked what she felt was the single

G. T. Haywood and John Caldwell

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

brethren.‖

1925 EXECUTIVE BOARD OF THE

PENTECOSTAL ASSEMBLIES OF THE WORLD

Bishop Alexander R. Schooler

Bishop John Silas Holly

Bishop Glen Beacher Rowe

Bishop Garfield Thomas Haywood

Bishop A. F. Varnell

In 1925 the PAW reorganized after the departure of

so many white brethren, but it did remain a multi-

cultural group. Contrary to popular perception many

white ministers stayed including notables such as F.

E. Curts from Cincinnati Ohio and Bishop G. B. Rowe

from Mishawaka, Indiana. Rowe was a very close

confident to Bishop G. T. Haywood and they served

in ministry together in many forums. When Bishop G.

T. Haywood died in 1931, Bishop G. B. Rowe was

the congregation‘s first choice for a pastor and they

held a vote and voted him in as their new pastor.

However, Bishop Rowe was not willing to leave his

own church in Mishawaka and he politely declined

the honor.

There has been much made of the change in 1925 including a lot of history revision. It

is commonly reported that in 1925 the Board of Bishops was established. There was no

such change. The name of the governing body in 1925 was the Executive Board and

would remain that way until 1931 when the PAW merged with the Apostolic Church of

Jesus Christ to form the Pentecostal Assemblies of Jesus Christ (P.A. of J. C.).

Technically the 1925 Executive Board was the installation of an

Episcopal system since the word Episcopal means ―of or relating to

church government by Bishops‖.81 However, there was little change

in how the PAW operated in 1925 - 1931 than from the nearly 20

previous years. This Executive Board was a team of equals where

each of them had great respect for the others. Five men were

appointed as Bishops. In the mind of these organizers this was

simply a change in title (from presbyter) with the same bearing on

the holder. From this group a Presiding Bishop was elected. Like in

the years of the 1918-1919 merger, this change was a change of titles.

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

Later there would be claims that this was a fully functional change

to an Episcopal system like as the Roman Catholic or Anglican

Church. However, there seems to be no historical support of this

and there are a number of reasons for doubting these claims.

81

http://www.thefreedictionary.com/episcopal

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

Elder Frank Curts

A. ―During the years 1925-1931 the ongoing theme of the leaders was to follow a

course of safety and caution in rebuilding the shattered morale of the

organization. The leaders of the day felt the body could not endure another

convention of divisiveness. They reasoned it wise not to raise precedent-setting

or controversial issues.82

B. The word Episcopal or episcopal was not used.

C. The official minutes (as previously shown) record a change to a five Bishops but

no changes is mentioned to changing the name of the Executive Board to the

Board of Bishops.

D. There is no mention of a change to a full Episcopal system by Bishop Haywood

in any of his writing. In his understand this was simply a change in title with the

word Bishop reflecting and meaning the same thing as an overseer.83

E. There is no mention of such a change by any other publication or group even in

general reference. The references that give titles use titles such as just brother

or Elder previous to 1925 and then Bishop only for five in 1925. In 1927 another,

Bishop S. N. Hancock replaces Bishop A. R. Schooler and the new five as they

were in 1925 and again in 1926 are re-appointed to serve. This points to the

clear understanding that these Bishops were not part of a permanent Episcopal

lordship such as the Anglican Church nor had the PAW leadership turned their

attention away from Apostolic Reformation and toward the Roman Church.

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

F. The PAW in 1925 was splintered into several

factions. Bishop Haywood was not focused on

Episcopal change but rather on what

historically was his focus; unity. For Haywood

from the Midwest and not from the idea of

‗high church‘ such a change would not have

been welcome. Titles are not something that

anyone of his day associated with the

Apostolic Reformation, the Apostolic Faith

movement or the subsequent Pentecostal

movement.

82

Tyson. The End of the Beginning. Pg. 252. 83

http://www.merriam-webster.com/dictionary/bishop

G. Haywood was a humble man and the culture of the PAW was humble. Their

concept of a bishop was a servant to their brethren.

H. Haywood was part of the Apostolic Reformation. Nothing in his life would

indicate he was given to being influenced by organized religion, especially a

system that was very much like the Roman Catholic system. This concept would

come to the PAW after Bishop Haywood‘s death.

I. Haywood never gave up on seeing the PAW reunited and the schism that

developed in 1925 healed. Adopting an Episcopal system would have made

such reunion much more difficult.

J. After his death, many claims were made about G. T. Haywood that were ‗wishful

thinking‘ on the part of those making the assertions. AG historians claim him as

a member, the reorganized PAW (1932 – present) claim him as the first of their

‗Presiding Bishops‘, strangely ignoring the previous leadership going back to

1906 and further claiming the 1925 appointment of five Bishops constituted a

change to an Episcopal system like the Roman Church, yet there is little

evidence the operation of such a Bishopric in the PAW until the 1940‘s or even

later.

K. PAW documents from that era fail to show the supposed Episcopal hierarchy. As

late as the 1950‘s references from earlier business within the PAW minutes show

only reference to a ―presider‖ in the sense of whoever is in charge of the meeting.

It is a point of order in the minutes and is very clearly not speaking to a Bishopric,

but rather just a member of the Executive Board.84 The concept of an Episcopal

System comes when the PAW is reorganized in the years from 1932 – 1938.

L. Even Haywood‘s tombstone does not reflect an

Episcopal hierarchy using the words ‗Senior Bishop‘

simply to indicate that he was held in high esteem

by his colleagues. WITHOUT DOUBT BISHOP G.

T. HAYWOOD IS THE ESTEEEMED.

M. There are references made by historians to the

―Bishop‘s Board‖ which is a reference to the five bishops who made up the

Executive Board beginning in 1925.

84

PAW Manual. Organization. 1952. Pg. 5.

N. Last but not least, these five Bishops were not some kind of

‗life appointment‘. This was an office of oversight that was affirmed

from year to year as evidenced in the 1927 National Convention.

―In fact, thirty-two men would be elevated to this office. Some of

the individuals whose names would become well known were

Oddous Barber, R. F. Tobin, D. Chenault, J. R. Ledbetter, and B.

D. Pettiford. Also elevated were Austin Layne, J. S. Holly, F. I.

Douglas, J. A. Nelson, Herbert Davis, S. R. Burrow, and E. F.

Akers. These men would later become bishops within the

organization J. M. Turpin, J. A. Rayl, G. B. Rowe, S. N. Hancock,

and G. T. Haywood were reappointed to serve as bishops for the ensuing year

with K. F. Smith serving as secretary-treasurer.‖85 This last point makes it

evident that there was not some mysterious ceremony were these five men were

enthroned as life-long Bishops in some kind of return toward the Roman Church

Episcopal System. As mentioned before there were men who desired to turn the

PAW in that direction and these would come to power in the next decade.

The reality is that there was a movement within the PAW that wanted to see a full

Episcopal structure instituted so that the PAW would reflect the Roman Catholic or

Anglican system. This pressure was coming from members in the Eastern United

States where large denominations with Episcopal structures had strong influence. To

this point, Apostolic Historian Morris Golder politely wrote, ―The eastern saints battled

Bishop Haywood to a degree in intense power struggle that wearied him to his grave.”86

Bishop James Tyson points to the ongoing development of this Eastern Episcopal

thought from the minutes of the 1928 PAW National

Convention which took place September 3-7 in Chicago,

Illinois, “The emergence and outspokenness of Elder

Samuel Grimes, who would later become the second

presiding bishop of the PAW. From the minutes of this

convention, he seems to have been very vocal.”87 And

the very next point of business noted by Bishop Tyson

The emergence and prominence during the convention

of the Eastern District Council, which was comprised of

the states on the eastern seaboard. Its official delegate

was Elder P. J. Bridges.”88 Later, after Bishop Haywood

died, they would be the prime movers and shakers in the

reorganization of the PAW in the 1930‘s. At that time the name of the Executive Board 85

Tyson. Pg. 272 86

Ibid. Golder. Pgs. 91. 94. 87

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

Tyson. Pg. 274.

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

However this change was made in the reorganized PAW (1937) and not in 1925.89

Even later (1943) the reorganized PAW changed the annual appointment of their

Bishops to a permanent office.90 It is during this era that the PAW would make strides

to becoming an Episcopal order rivaling the COGIC and looking toward Rome. This

would create some strong opposition from other Apostolic groups. During this era

veteran ministers both in and out of the reorganized PAW would take exception to this

direction fearing that the PAW was ‗pitching its tent toward Sodom.‘ Only time would

tell. Another important historical note: after Bishop Haywood‘s death his wife Ida

Haywood married their dear friend Bishop S. N. Hancock.

Some have suggested that Bishop G. T. Haywood was the ―Pope of Pentecost‖. While I

am sure the sentiment is meant with the utmost of respect, it is the farthest thing from

the both the manner and lifestyle of Bishop Haywood, and from his mission to return the

church to the Apostolic doctrine. Without doubt if Haywood had been given his proper

place he would have been the leading personality of the day and in spite of the

opposition he still emerges as the dominant figure of the Apostolic Reformation of the

twenties and thirties. However, perhaps in a level of wisdom that only the Holy Spirit

can understand God allowed him to be who he was, born where and when he was to

preserve the Apostolic Reformation for a future generation. 1925-1931 were tumultuous

years. ―In 1927 steps were taken toward reunifying these organizations. Meeting in a

joint convention in Guthrie, Oklahoma, Emmanuel's Church in Jesus Christ and The

Apostolic Churches of Jesus Christ merged, taking the name The Apostolic Church of

Jesus Christ. This merger united about 400 Pentecostal ministers.

―The last PAW convention of the 1920s met in Indianapolis, Indiana, on August 27-30,

1929, with Bishop Haywood presiding. During this meeting, F. I. Douglas of Los

Angeles, California; R. G. Pettis of East St. Louis, Illinois; and A. William Lewis of

Cleveland, Ohio, were nominated and subsequently elevated to the office of bishop. K.

F. Smith of Columbus, Ohio, was again elected as secretary-treasurer. Two future

bishops were elevated to the office of district elder: John Caldwell of San Diego,

California, and Bennie Nelson of Red Wing, Minnesota. As with the previous four

conventions, no major problems or debates reached the convention floor. A ―business

as usual‖ spirit prevailed. There was peace for the moment, but it would not last long.

The twenties were over. The thirties would bring more heartache, division, and

disillusionment. If there is one scriptural reference that could adequately describe the

PAW‘s continued existence at the close of 1929, it would be I Samuel, 7:12, on the

occasion of Israel‘s magnificent defeat over their incessant enemies, the Philistines:

89

Ministerial Record, Codified Rules and Minutes. Pentecostal Assemblies of the World. 1952. Pg. 9 Article 3. 90

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

―Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name

of it Ebenezer, saying,

Hitherto hath the LORD helped us.”91

In 1931, a unity conference with representatives from four Pentecostal organizations

met in Columbus, Ohio, in an endeavor to bring all Pentecostals together. The

Pentecostal Ministerial Alliance ministers voted to merge with The Apostolic Church of

Jesus Christ, but the terms of the proposed merger were rejected by that body.

Nevertheless, a union between The Apostolic Church of Jesus Christ and The

Pentecostal Assemblies of the World was consummated in November 1931. The new

body adopted the name of The Pentecostal Assemblies of Jesus Christ.‖92 This was a

true multicultural effort but once again this effort

would be short lived. ―The PAJC was an

interracial organization that effectively reunited

most of the factions that had separated from the

Pentecostal Assemblies of the World, seven

years earlier at the 1924 Chicago convention.‖93

Like in the early years around the Azusa Street

revival, racial tension later rocked PAJC which

prompted several ministers to revive the PAW

as a separate organization in 1937. This

group reclaimed the charter of the original

PAW so that they could use the name PAW.

They also claim G. T. Haywood as their first

Presiding Bishop. The truth is that Bishop

G. T. Haywood never used such a title and

he was never a member of the modern

version of the PAW. When the PAW was

formed he was ―waiting for his change to

come.

91

Tyson. The End of the Beginning. Pg. 277. 92

Conservapedia. ICOF. International Circle of Faith. 93

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

ABOUT THE AUTHOR

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

As a child he helped his parents pioneer a number of church

plants. As a young man he served as an evangelist, assistant

pastor, pastor and more. Today, he fills his busy schedule writing,

teaching, preaching and traveling around the world ministering the

Gospel of Jesus Christ.

He is a focused on the restoration or reformation of the Church to

the tenets that were taught by the New Testament Church and the

original Apostles of Jesus Christ. Toward this end most of his

writing focuses on those essential biblical doctrines. He is committed to teaching and

focusing other church leaders to return to our Biblical foundation.

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

ICOF is a global network of ministers, churches, ministries and more. ICOF‘s global

network has more than 40,000 ministers and some 20 million adherents, with

representation in nearly every country in the world. For more information visit:

http://www.icof.net International Circle of Faith Colleges Seminaries and Universities

(ICOF CSU) is a global network of Christian schools of higher learning and represents

ICOF‘s leaders collective commitment to quality Christian education.

Dr. Bernie Wade sees the current spiritual climate as another great

wave of the Holy Spirit similar to the wave of the Spirit that swept

the world after the Wales and Azusa Street revivals a century ago.

With this wave of the Holy Spirit in mind, Dr. Wade is instructing

leaders to position themselves and their followers to get ready for

The Next Wave. In this light a magazine was launched

appropriately called, ―The Next Wave‖. To learn more about The

Next Wave Magazine visit: http://www.icof.net/index.php/thenextwave

Welcome to The Next Wave!

Bishop Daniel Joseph, Bishop Joseph Rankin and Bishop Wade with many

other ministers at an ICOF Leadership Summit in

Ghana West Africa.