¹ Los Angeles Times (10 April 1906) 1 and (18 April 1906) section 2, p. 1. The most detailed account of the Azusa revival is Nelson, Douglas J., “For Such a Time as This: The Story of Bishop William J. Seymour and the Azusa Street Revival: A Search for Pentecostal/Charismatic Roots” (Ph.D. diss., University of Birmingham, 1981) 189–96.Google Scholar The best general study of early pentecostalism in the United States is Anderson, Robert Mapes, Vision of the Disinherited: The Making of American Pentecostalism (New York: Oxford University Press, 1979).Google Scholar For pentecostalism worldwide see Hollenweger, Walter J., The Pentecostals (trans. Wilson, R. A.; Minneapolis: Augsburg, 1972Google Scholar; Germanoriginal, 1961). For a comprehensive bibliography of primary and secondary materials pertaining to American and, to some extent, world pentecostalism, see Jones, Charles Edwin, A Guide to the Study of the Pentecostal Movement (2 vols.; Metuchen, NJ: Scarecrow, 1983).Google Scholar

² Williams, Peter W., Popular Religion in America (Englewood Cliffs, NJ: Prentice-Hall, 1980) 144Google Scholar. Christian Century (18 January 1978) 35. For DuPlessis see, e.g., Quebedeaux, Richard, The New Charismatics (New York: Harper & Row, 1976) 92–95.Google Scholar For indications of the magnitude of contemporary pentecostalism, see Kantzer, Kenneth S., “The Charismatics among Us,” Christianity Today (22 February 1980) 25–29Google Scholar, and Barrett, David B., World Christian Encyclopedia (New York: Oxford University Press, 1982) 838.Google Scholar

³ The historiographic debate about the beginnings of American pentecostalism is discussed in my “Taking Another Look at the Vision of the Disinherited,” Religious Studies Review 8 (1982) 15–22Google Scholar; Timothy L. Smith, “The Disinheritance of the Saints,” ibid., 22–28; Dayton, Donald Wilber, “Theological Roots of Pentecostalism” (Ph.D. diss., University of Chicago, 1983) chap. 1.Google Scholar

⁴ All of the denominations mentioned and many of the smaller pentecostal groups have authorized histories. The handiest guide to this literature is Faupel, David W., The American Pentecostal Movement (Wilmore, KY: Asbury Theological Seminary, 1972).Google Scholar

⁵ Brumback, Carl, Suddenly … from Heaven (Springfield, MO: Gospel Publishing House, 1961).Google Scholar

⁶ Conn, Charles W., Like a Mighty Army: A History of the Church of God (rev. ed.; Cleveland, TN: Pathway, 1977) xxvii.Google Scholar

⁷ For “Jesus-cult” see Bloch-Hoell, Nils, The Pentecostal Movement (London: Allen & Unwin, 1964; Norwegian original, 1956) 109.Google Scholar The theological ramifications of the preoccupation with Jesus are explored in Clayton, Allen L., “The Significance of William H. Durham for Pentecostal Historiography,” Pneuma: Journal of the Society of Pentecostal Studies 1 (Fall 1979) 27–42, esp. 39–40.CrossRefGoogle Scholar The songs can be found in Assembly Songs (Springfield, MO: Gospel Publishing House, n.d.).

⁸ McPherson, Aimee Semple, The Story of My Life (ed. Cox, Raymond L.; Waco: Word, 1973) 30.Google Scholar “Perfume” is from Horton, Harold, The Gifts of the Spirit (Springfield, MO: Gospel Publishing House, 1975; original, 1934) 193–94.Google Scholar

⁹ For references to the Antichrist, Satan, demons, demon-caused illnesses, and angels see virtually any issue of early pentecostal periodicals such as Apostolic Evangel (Falcon, NC), Apostolic Faith (Baxter Springs, KS), Apostolic Faith (Los Angeles), Bridal Call (Framingham, MA), Bridegroom's Messenger (Atlanta), Evening Light and Church of God Evangel (Cleveland, TN), Latter Rain Evangel (Chicago), Pentecost (Indianapolis), Pentecostal Evangel (Springfield, MO), Pentecostal Holiness Advocate (Franklin Springs, GA), Trust (Rochester, NY), Upper Room (Los Angeles), Word and Witness (Malvern, AR), and Word and Work (Framingham, MA).

¹⁰ Holmes, Nickels John, Life Sketches and Sermons (Royston, GA: Pentecostal Holiness Church, n.d. [ca. 1909]) 139–40Google Scholar; 143–44. Barratt, When the Fire Fell (1927), is excerpted in Bruner, Frederick Dale, A Theology of the Holy Spirit (Grand Rapids: Eerdman's, 1970) 121Google Scholar, 124. Similar accounts are anthologized in Warner, Wayne, ed., Touched by the Fire: Patriarchs of Pentecost (Plainfield, NJ: Logos, 1978).Google Scholar Sometimes the baptism experience was barely discernible. See the case of King, Joseph H., Yet Speaketh: A Memoir (Franklin Springs, GA: Pentecostal Holiness Church, 1949) 116–20.Google Scholar

¹¹ Agnes N. [Ozman] LaBerge, “History of the Pentecostal Movement from Jan. 1, 1901” (typescript in the Assemblies of God Archives, Springfield, MO). Tomlinson, Answering the Call of God (n.d.) 9, quoted in Conn, Mighty Army, 84. “Map” is from Ewart, Frank J., The Phenomenon of Pentecost (St. Louis: Pentecostal Publishing House, 1947) 5–6.Google Scholar “In tongues” is from an unnamed interviewee in Wood, William W., Culture and Personality Aspects of the Pentecostal Holiness Religion (The Hague: Mouton, 1965) 26.Google Scholar The elitism remarks are in Upper Room (July 1910) 8, and Taylor, George Floyd, The Spirit and the Bride (Falcon, NC: privately printed, 1907) 43.Google Scholar I owe the latter reference to Goff, James R., “Millenarian Thought among Early Pentecostals, 1898–1908,” (doctoral seminar paper, University of Arkansas, 1983).Google Scholar “Prejudice” is from Pentecostal Evangel (22 March 1924) 6–7, quoted in Anderson, Vision, 123.

¹² Harrell, David Edwin Jr, All Things Are Possible: The Healing and Charismatic Revivals in Modern America (Bloomington: Indiana University Press, 1975) 6.Google Scholar

¹³ Webber, A. W., “Revival of 1903 in Galena, Kansas,” Apostolic Faith (May 1944) 11.Google Scholar Again, see any issue—indeed, virtually any page of any issue—of the early periodicals listed in n. 9 above.

¹⁴ Xenoglossolalia claims are almost as common in the early literature as healing claims. Some of these accounts have been reprinted in Warner, ed., Touched, and Harris, Ralph W., Spoken by the Spirit (Springfield, MO: Gospel Publishing House, 1973).Google Scholar

¹⁵ Knight, A. C., Pentecostal Holiness Advocate (28 February 1918) 5.Google Scholar

¹⁶ Barton, Josef J., “Pentecostalism and Rural Society in the Southern Highlands, 1890–1950,” (paper presented to the American Academy of Religion, Dallas, November 1980)Google Scholar; Assembly Songs, 27, 116, 39.

¹⁷ All testimonials are from the 1918 Pentecostal Holiness Advocate: Brack: (10 January) 3; Faulkner: (11 April) 10; Noble: (11 April) 13; Pittman: (18 April) 13; Hancock (10 January) 9; Peppers: (10 January) 3; Bayer: (21 February) 9.

¹⁸ The “pioneer” is quoted without attribution in Frodsham, Stanley H., With Signs Following: The Story of the Pentecostal Revival in the Twentieth Century (rev. ed.; Springfield, MO: Gospel Publishing House, 1946) 34.Google Scholar Robins, Roger G., “Worship and Structure in Early Pentecostalism” (senior seminar paper, Harvard Divinity School, 1984).Google Scholar The Frodsham reference and the main point of the paragraph is drawn from Robins's exceptionally perceptive study.

¹⁹ “Men made” is from A. J. Tomlinson (?), “Brief History of … Church of God,” prefixed to L. Howard Juillerat, compiler, Book of Minutes … of the General Assemblies of the Church of God (Cleveland, TN: Church of God Publishing House, n.d. [abridgment of 1922 original ed.]) 8.Google Scholar “Pure fountain” is from Gee, Donald, The Ministry Gifts of Christ (Springfield, MO: Gospel Publishing House, 1930) 13.Google Scholar “To tell” is from Lawrence, B. F., The Apostolic Faith Restored (St. Louis: Gospel Publishing House, 1916) 12.Google Scholar The title of a booklet by Nelson, P. C. said it best: The Jerusalem Council: The First General Council of the Assemblies of God (Enid, OK: Southwestern, n.d. [ca. 1930]).Google Scholar

²⁰ Tomlinson, A. J., Evening Light and Church of God Evangel (1 July 1910) 1 and (1 March 1910) 1.Google Scholar

²¹ “Sacred meteor” is from Russell P. Spittler, “Scripture and the Theological Enterprise,” in Robert K. Johnston, ed., The Use of the Bible in Theology: Evangelical Options (Atlanta: John Knox, forthcoming). “I believe” is from Irwin, B. H., Live Coals of Fire (13 October 1899) 2Google Scholar, quoted in Goff, James R. Jr, “Pentecostal Millenarianism: The Development of Premillennial Orthodoxy, 1909–1943,” Ozark Historical Review 12 (1983) 19.Google Scholar “Still happens” is from Panton, D. M., Verheissung Der Voters (June 1930) 13–16Google Scholar, quoted in Hollenweger, Pentecostals, 295. For snake-handling and related practices see Anderson, Vision, 92–96.

²² Taylor, Spirit, 42.

²³ For the Azusa creed and Seymour's remarks see the Apostolic Faith (September 1906) 2; (December 1906) 1; and (October 1907-January 1908) 3. “Lay aside” is from Taylor, Spirit, 132.

²⁴ A. J. Tomlinson, Evening Light and Church of God Evangel (1 October 1910) 1; Church of God Evangel (2 May 1914) 3; Evening Light and Church of God Evangel (15 August 1910) 1.

²⁵ Anderson, Vision, 154–57.

²⁶ For Seymour versus Durham see Bartleman, Frank, How Pentecost Came to Los Angeles (2d ed.; Los Angeles: privately printed, 1925) 139, 146–52Google Scholar, and Clayton, “Durham,” esp. 31–32. “Sledgehammer” is from Ewart, Phenomenon, 73. For Parham and Crawford versus Durham see Waldvogel, Edith L., “The ‘Overcoming Life’: A Study in the Reformed Evangelical Origins of Pentecostalism” (Ph.D. diss., Harvard University, 1977) 187–88Google Scholar, and Blumhofer, Edith [Waldvogel], “The Finished Work of Calvary: William H. Durham and a Doctrinal Controversy,” Assemblies of God Heritage 3 (Fall 1983) 9–10.Google Scholar For King versus McPherson, see Synan, Vinson, The Old-Time Power: A History of the Pentecostal Holiness Church (Franklin Springs, GA: Advocate Press, 1973) 139.Google Scholar King's remark is from Yet Speaketh, 333.

²⁷ The growth of internal dissension and the stories of the numerous groups that resulted from this dissension are compactly surveyed in Nichol, John Thomas, Pentecostalism (New York: Harper & Row, 1966) chaps. 7–9.Google Scholar

²⁸ Anderson, Vision, 80. Historians who support Anderson's thesis include Goff, “Pentecostal Millenarianism,” and D. William Faupel, “The Function of ‘Models’ in the Interpretation of Pentecostal Thought,” Pneuma: Journal of the Society for Pentecostal Studies 2 (Spring 1980) 51–71, esp. 64–69.Google Scholar The primary references are from the Pentecostal Holiness Advocate (21 February 1918) 8; Assemblies of God Minutes (1914) 1; Bridal Call (October 1918) inside front cover; Word and Work, as advertised in Bridal Call, ibid.; Apostolic Faith (September 1906) 4.

²⁹ Duncan, Susan A., Word and Work (August 1910) 239Google Scholar, quoted in Faupel, “Models,” 68.

³⁰ Admittedly, early pentecostal pacifism was a significant exception to the general pattern of noninterest in humanitarian reforms. Robins, Roger, “A Chronology of Peace: Attitudes Toward War and Peace in the Assemblies of God: 1914–1918,” Pneuma: Journal of the Society for Pentecostal studies 6 (Spring 1984) 3–25.CrossRefGoogle Scholar Beaman, Jay, “Pentecostal Pacifism: The Origin, Development, and Rejection of Pacific Belief among Pentecostals” (M.Div. thesis, North American Baptist Seminary, Souix Falls, 1982).Google Scholar

³¹ Sister Aimee's remark is from Bridal Call (May 1919) 16. Pentecostalism's perennial fascination with the fate of the Jews is a recurring theme in Wilson, Dwight, Armageddon Now!: The Premillenarian Response to Russia and Israel since 1917 (Grand Rapids: Baker, 1977).Google Scholar

³² “Present trial” is from Assemblies of God Minutes (1917) 20. The extreme restrictiveness of pentecostal mores is discussed in Synan, Old-Time Power, 261; idem, The Holiness-Pentecostal Movement in the United States (Grand Rapids: Eerdmans, 1971) 67Google Scholar, 180. See also Wood, Dillard L. and Preskitt, William H. Jr, Baptized with Fire: A History of the Pentecostal Fire-Baptized Holiness Church (Franklin Springs, GA: Advocate, 1983) 16–17, 25, 33.Google Scholar

³³ “E t e r n a l destruction” is from Holland, A. C., Apostolic Evangel (23 August 1916) 4.Google Scholar “Awful wrath” is from Church of God Evangel (11 April 1914) 3. The final sentence of the paragraph is a paraphrase from Weber, Timothy P., Living in the Shadow of the Second Coming (New York: Oxford University Press, 1979) 62.Google Scholar

³⁴ Parham, Sarah T., ed., The Life of Charles F. Parham (Baxter Springs, KS: Apostolic Faith Bible College, 1977; original, 1930) 51.Google Scholar Missions data are taken from Anderson, Vision, 71–72, and Nelson, “Seymour,” 72–74.

³⁵ “Soon found” is from Goss, Howard A., in Goss, Ethel A., The Winds of God (1958) 41Google Scholar, quoted in Nichol, Pentecostalism, 58, emphasis added. “Boy sick” is from Pinson, M. M. to Flower, J. R., 19 December 1950 (Springfield, MO: Assemblies of God Archives).Google Scholar “Walking” is from Britton, F. M., Pentecostal Truth (Royston, GA: Pentecostal Holiness Church, 1919) 225.Google Scholar Tomlinson, A. J., Evening Light and Church of God Evangel (15 March 1910) 2.Google Scholar

³⁶ “Firing line” is from Patton, G. F, Apostolic Faith (April 1925) 17.Google Scholar “At Seymour” is from Bennett, J. H., Christian Evangel (9 May 1914) 8.Google Scholar “Artillery” is from Woodworth-Etter, Maria B., Acts of the Holy Ghost (Dallas: John F. Worley Printing, 1912) 171.Google Scholar “Opened fire” is from H. A. Goss, excerpted in Lawrence, Apostolic Faith, 63. Morgan quoted in Anderson, Vision, 142 (based upon Ewart, Phenomenon, 85).

³⁷ “Terrific battle” is from Kinne, Seeley D., Evening Light and Church of God Evangel (15 March 1910) 4.Google Scholar For a typical illustration of the pentecostal tendency to interpret routine doctrinal disagreements in ultimate terms see Kirkland, R. B., ”Speaking with Tongues”: Evidence and Gift (New York: privately printed, 1925) 52.Google Scholar

³⁸ Anderson, Vision, 150.

³⁹ See, e.g., Nichol, Pentecostalism, chap. 5, and Anderson, Vision, chap. 12.

⁴⁰ Burridge, Kenelm, Someone, No One: An Essay on Individuality (Princeton: Princeton University Press, 1979) ix–x.Google Scholar