The authors of a Canadian Pentecostal Reader are to be commended for such an exemplary, seminal, and significant reference research resource. The heart and core of this monograph focuses on a collection of early 20^th Century primary sources in the form of Pentecostal newsletters, carefully reproduced in reprinted format, with minor and useful amendments. The newsletters are arranged from Eastern to Western Canada: Ontario, Manitoba, Saskatchewan, and British Columbia, respectively. Canadian publication locations include the cities of Ottawa, Toronto, Winnipeg, Saskatoon, Vancouver, and New Westminster. In the context, the authors describe that their collected primary newsletter “sources are historical, theological, testimonial, autobiographical, and biographical.” (1)

For introductory background information for each set of newsletters, the authors have taken a clever and consistent approach exhibiting and including ‘The People’, ‘The Publication’, and ‘Suggested Reading’. In addition, either external documented quotations or photographs conclude the introductions.

How refreshing to read experiential accounts of first-generation Pentecostals during the initial quarter of the 20^th Century!

Due to the length of Reader it appears that a wise decision was made not to include an index, but to give opportunity for the keen reader or scholarly researcher to secure a digital copy whereby any word or phrase of the book can be searched quickly and, if so desired, in sequence and comprehensively. Also, since The Canadian Pentecostal Testimony (Later renamed the Pentecostal Testimony, now: Testimony and Enrich) is largely available in digital form, the choice was made not to include this periodical among the set of primary newsletter sources for the book (2).

Further research and studies need to be conducted in regard to the following statement: “Ellen Hebden (1865-1923) is widely regarded as the first person in Canada to have the baptism in the Holy Spirit with the accompanying sign of speaking in tongues on 17 November 1906.” ([5]). It would have been helpful for the serious reader or researcher if this statement would have been documented, especially since this information is included in the first issue in May 1907 of The Promise ([12]-13) and since such a specific date is given. In my book review of Thomas William Miller’s Canadian Pentecostals: A History of the Pentecostal Assemblies of Canada ¹, I called into question that Ellen Hebden was the first Canadian person to be baptized in the Holy Spirit accompanied by speaking in tongues in the 20^th Century (Pneuma 20: 1, Spring 1998, 119-20) ². I said, “it appears that John Loney of Snowflake, Manitoba (40-41) and not Hebden of Toronto was the first known Canadian, or at least the first known person in Canada to speak in tongues [in the 20th Century]. ³” (The Apostolic Faith, vol. I, 4 December 1906, 3) in Fred T. Corum’s Like As Of Fire (1981) ⁴ and in Wayne E. Warner’s The Azusa Street Papers (c1997), 24. ⁴ Warner was the former Director of the Assemblies of God Archives, Springfield, MO (8) ⁵. John Loney testifies, “I am in sympathy with your [William J. Seymour’s] work, am baptized with the Holy Ghost and fire, and have received the gift of some as of yet unknown tongue or tongues. It first came two years ago, and is proving more distinct and real. Believe God is preparing me for some special work in some part of his vineyard.” ⁶ (The Apostolic Faith, I, 4 December 1906, 3) in Fred T. Corum’s Like As Of Fire (1981) and in Wayne E. Warner’s The Azusa Street Papers (c1997), 24. Loney’s testimony could be interpreted that he was baptized in the Holy Spirit and spoke in tongues as early as 1904.⁶

Reviewed by Laurence M. Van Kleek

Notes

¹ Miller, Thomas William. Canadian Pentecostals: A History of the Pentecostal Assemblies of Canada. Edited by William A. Griffin. Mississauga, ON: Full Gospel Publishing House, c1994. 40-1.

² Canadian Pentecostals Reviewed by Laurence M. Van Kleek, Pneuma (20:1 Spring, 1998). 119-121.

³ Ibid, 119.

⁴ Corum, Fred T.  Like As of Fire (A Reprint of the Old Azusa Street Papers). Wilmington MA:  Fred T. Corum, 1981.  Snowflake, Manitoba—John Loney. Dec ‘06, p. 3, col. 2 [Using Warner’s Index], Warner, Wayne E. The Azusa Street Papers. Foley, AL: Harvest Publications, c1997. 24.

⁵ Burgess, Stanley M., Editor and Van der Maas, Eduard M., Associate Editor. The New International Dictionary of Pentecostal and Charismatic Movements. Expanded and Rev. ed. Zondervan, c2002. 1185-86.

⁶ I discovered another Canadian, Harry S. Horton, who was baptized in the Holy Spirit, accompanied by speaking in tongues in the early 20^th Century. He was the father of the Late Dr. Stanley M. Horton. In 1906, Harry received this experience at a home in Winnipeg. (J. Shirley Morsch, Editor in Chief of the History Committee. Rejoice: A History of the Pentecostal Assemblies of Alberta and the Northwest Territories. Edmonton, AB. The Pentecostal Assemblies of Canada. Alberta and Northwest Territories (Mackenzie District); Altona, MB: Friesen Printers, a Division of D.W. Friesen & Sons Ltd., [1983]: 1.J. Shirley Morsch says, “In Elmer Cantelon’s book, Harvester of the North, he reported that his mother, Mrs. Peter Cantelon, of the Manitoba Mather District near Cartwright, received the Baptism of the Holy Spirit in her home in 1906.” I confirmed such in Elmer J. Cantelon’s, Harvester of the North (Toronto, Canada: Full Gospel Publishing House, c1969): 69-70. As already was employed as a search strategy for Mittelstadt and Courtney’s book, “familysearch.org, ancestry.com, and newspapers.com” (3), plus 23andme.com, could be used to shed more light on the historical background of people of interest.

So, besides maintaining that Ellen Hebden was the first person in Canada in the 20^th Century to be baptized with the Holy Spirit and accompanied by tongues speaking on 17 November 1906, there is evidence that others, such as John Loney of Snowflake, MB, Harry S. Horton of Winnipeg, and Mrs. Peter Cantelon of the Manitoba Mather District near Cartwright also received this experience in the same year. The question is for those who consider January 1, 1901, as so sacred, who was first? Is this date especially sacred to God or is it traditionally and culturally sacred to us? If 1904 is accepted, John Loney of Snowflake, Manitoba would be first! But if 1906 is the acceptable year, how likely would it be that November 17^th, so late in 1906, would rule out Harry S. Horton, and Mrs. Peter Cantelon as not receiving the experience possibly earlier than Ellen Hebden? Also, Christian historian scholars need to be careful not to take an elitist position that may rule out testimonies of laypersons.

Dr. Stanley Horton grandmother, Miss Clara Sanford (later Mrs. Elmer Fisher) who lived in Pennsylvania, received the Baptism of the Holy Spirit, with the tongues evidence, in 1880.” (Morsch: 1). Claude Kendrick gives further examples of the speaking in “TONGUES PHENONMENA” in the United States in the last quarter of the 19^th Century. See The Promise Fulfilled: A History of the Modern Pentecostal Movement. Springfield, MO: Gospel Publishing House, c1961. 34-6. Regarding experiencing the Tongues phenomena, in 1875, Rev. R.B Swan of Providence, RI; in 1879, W. Jethro Walthall of Arkansas; in 1890, Daniel Awrey of OH; and in1900 “Sarah A. Smith … in Tennessee” had such an experience. (Ibid, 11). So, during the last quarter of the 19^th Century, there is evidence the people being baptized with the Holy Spirit accompanied with tongue speaking. I do not minimize the value or worldwide impact of the Azusa Street revival, but rather agree with Eddie L. Hyatt that since the day of Pentecost such wonderfully blessed phenomena have been throughout history. See Eddie L. Hyatt, 2000 Years of Charismatic Christianity (Lake Mary, FL: Charisma House, c2002).

This is an anthology of primary source documents that examine the contributions of African Americans in the expansion of the modern-day Pentecostal movement. Reflected in their doctrine, songs, and liturgies, the Pentecostal movement has flourished among the races and ethnic peoples of America. In this work, Estrelda Y. Alexander, Associate Professor of Theology at Regent University and Executive Director of the Seymour Pan-African Pentecostal Project, points to the Holy Spirit as the means for cultivating racial consciousness.

This work examines the relationship between African Spirituality and Slave religion (chapter 1), the legacy of the nineteenth century Black Holiness movement (chapter 2), as well as the enduring impact of the Azusa St. Revival and Apostolic Faith Mission (chapter 3). In chapters 4-6 Alexander turns to a discussion of the denominational significance of the movement, underscoring its relationship to African American Trinitarianism, the Oneness churches, and White majority churches. Chapter 7 broaches the topic of women rights and ordination in African American Pentecostalism. Chapter 8 assesses the relationship of the movement to Neo-Pentecostal and Charismatic churches, and chapter 9 examines the theological dimensions of social justice and racial reconciliation.

The unique contribution of this volume is the survey of beliefs, practices, and theology of African American Pentecostals as individuals and leaders speaking first-hand about their faith experiences. These “insider” voices emanate from male and female, the educated and uneducated alike. This work encompasses those from Trinitarian and Oneness backgrounds, pre- and post-Asuza Pentecostals, integrationalists and nationalists, the Word of Faith movement, and those from classical and contemporary perspectives. Each contribution is accompanied by detailed biographical information on the author and featured piece.

The nineteenth century African American spirituals resound with passion, overcoming joy, and holiness fervor. Novelist, folklorist, and anthropologist Zora Neale Hurston clung to the anthem of her peers from the choruses of Scripture. She sang as she strove to rise above her circumstances and life as a domestic servant in New York City during the 1920s: “Beloved, beloved, and it doth not yet appear what we shall be, but we know, but we know, but we know… when He shall appear, we shall be like Him, we shall be like Him” (7).

The African American Oneness Pentecostal perspective is unique in that it is not foremost rooted in arguments of alleged modalism—a topic that pervades popular discussions of the movement. The historical African American Oneness concern centers on their biblical ‘Apostolic’ hermeneutic. In the Victim of the Flaming Sword, G. T. Haywood admits of the “One Person God” and the “Holy Ghost New Birth,” but remains convinced by the Apostolic witness that Jesus is not a subsidiary “Second Person” of the Trinity (101). The Apostles, Haywood explains, knew nothing of Trinitarian doctrine: “The word ‘Trinity’ is not found in the Bible from Genesis to Revelation” (102). The Black Oneness perspective is motivated first by their commitment to the faith of the pioneers of early Christianity. James C. Richardson, in From With Water and Spirit sees in Jesus the fulfillment of the God of the Old covenant: “Jehovah-God of the Old Testament is Jesus Christ of the New Testament (117).”

Lilian Sparks, a member of Ida Robinson’s Mt. Sinai Holy Church of America, embraced an early egalitarian stance. She sang of her identity in Christ and freedom to preach, “There’s neither Jew nor Gentile, to those who’ve paid the price; ‘Tis neither Male nor Female, But one in Jesus Christ…. Some women have the right to sing, and some the right to teach; but women, called by Jesus Christ, surely have the right to preach” (158).

By drawing us back to the original sources, Alexander paints a vision of freedom, egalitarianism, and yearning for the pristine faith of early Christianity. Black Pentecostalism has left this legacy, ensconced in rare and precious first-hand autobiographical accounts of sermons, hymns, testimonies, and treatises. Ministers, interested lay-persons, and the academic community at large will find in the Black Fire Reader not simply a companion resource on the African American Pentecostal experience, but access into the life, beliefs, and culture of a people who have shaped and re-envisioned contemporary Christianity.

Reviewed by Paul J. Palma

Preview Black Fire Reader: https://books.google.com/books?id=dJlMAwAAQBAJ

Publisher’s page: http://wipfandstock.com/black-fire-reader.html

Read the related review of Black Fire: One Hundred Years of African American Pentecostalism (IVP Academic, 2011) by Wolfgang Vondey: http://pneumareview.com/ealexander-black-fire/

Thank you for joining us to discuss Rick Walston’s book The Speaking in Tongues Controversy: The Initial, Physical Evidence of the Baptism in the Holy Spirit.

Cover from the 2003 Xulon edition.

Rick Walston, The Speaking in Tongues Controversy: The Initial, Physical Evidence of the Baptism in the Holy Spirit (Fairfax, VA: Xulon Press, 2003), 235 pages.

 Editor Introduction

 Part 1 of A Narrative-Critical Response

 Part 2 of A Narrative-Critical Response

I would like to thank readers for sending us their comments, especially Pastor Bernal who is founder of New Life Consulting Ministries and a student at Columbia Evangelical Seminary.

Dear Editor, Raul Mock:

I am a little taken back that Dr. Rick Walston was asked to submit a rebuttal of the critique that Dr. Graves gave him within two issues of Pneuma Review, and then his rebuttal is not going to be published.

This is not academic nor is it responsible journalism. It is unfair and dishonoring to allow a critique of a person’s work, and then not give him a chance to respond to the critique.

I have known Dr. Walston for over ten years now, and he is not only academic in his writings, but a sincere and true Pentecostal.

I was very impressed with his book, The Speaking in Tongues Controversy and after reading it I remember saying, “Finally, someone who has the ability and intelligence to bring to light the issues that surround the controversy.” I also did not feel that he watered down, Pentecostal theology, or made steps backwards but rather, “blazed” a path forward to give pentecostals a clearer understanding of the presence and evidence of the Holy Spirit in their lives.

Sincerely,

Adrian A. Bernal

Response from the Editor

Greetings from the Pneuma Foundation.

Thank you for writing, Pastor Bernal, about the conversation the Pneuma Review has started about Dr. Walston’s book The Speaking in Tongues Controversy.

The editorial committee shares your disappointment about not hearing from Dr. Walston in the Pneuma Review regarding his book and the topic of initial evidence and separability/subsequence. Dr. Walston did submit a response to Robert Graves’ critique of his book, but we were unable to publish it as submitted. Dr. Walston has informed us that due to time constraints he will not be able to revise his response in the near future.

Readers, such as yourself, are invited to respond to Robert Graves and further this discussion about glossolalia as initial evidence of the baptism in the Holy Spirit, and the separability and subsequence of that experience. There are many Pentecostal/charismatic leaders that disagree with Robert Graves’ conclusions. It would be helpful to hear from others why they disagree—even as they share core beliefs and the contemporary ministry of the Spirit.

Thank you again for writing. 

In the love of the Father,

Raul Mock

Executive Editor, Pneuma Review