William Seymour announced in The Apostolic Faith that “Bro. G.B. Cashwell who came from North Carolina for his Pentecost, has returned on his way rejoicing to carry the good news of the Pentecost to the hungry souls there.” In December, 1906, Cashwell led a three-week revival meeting in an old tobacco warehouse in Dunn, NC, that introduced Pentecost to the entire region. Over the next two years, Cashwell was instrumental in leading hundreds into Pentecost, including M.M. Pinson, who later became one of the first executive presbyters of the Assemblies of God; A.J. Tomlinson, who founded the Church of God (Cleveland, TN), N.J. Holmes of Greenville, SC, founder of Holmes College of the Bible and J.H. King.
January of 1908 he preached in Cleveland, Tennessee, at the conclusion the General Conference of the Church of God. A.J. Tomlinson, at that time pastor of the church in Cleveland, received the Pentecostal baptism.
Pentecostal Holiness Church leaders such as G.B. Cashwell and G.F. Taylor encouraged potential missionaries to trust God to provide the necessary languages. Cashwell believed learning foreign languages in colleges would take too long and Jesus would come soon. Taylor ridiculed “scholarly clergymen and high-steeple officials” who wondered how to spread the gospel as being “19 centuries behind the times.” So, while Pentecostal churches and periodicals struggled to spread their message throughout the Southeast, they also solicited collections for foreign missions.
Shortly after Cashwell’s 1907 revival at Dunn, North Carolina, laypeople and leaders set out to places such as China, Japan, and India. Among those was PHC minister T.J. McIntosh.
McIntosh, who apparently was the first Pentecostal missionary to reach China, was the test case that revised a critical piece of this emerging formula. McIntosh was one of many who believed his xenolalic tongues were Chinese. Once in China he lamented in the Bridegroom’s Messenger, “Oh! How we would love to speak to these poor people. Of course, God speaks with our tongues, but not their language.” Reports that McIntosh and other missionaries were unable to communicate with people because God did not miraculously provide them with a foreign language caused considerable discomfort for Pentecostals. This news also elicited further criticism from their opponents.
The teaching on Spirit baptism was modified in Cashwell’s inaugural issue of The Bridegroom’s Messenger 1:1 (1 October 1907).Here he specifically contrasted xenolalia with languages learned at colleges for evangelizing the world. He called the “gift of tongues” (1 Corinthians 12) xenolalic in contrast with initial-evidence tongues orglossolalia. Cashwell argued that McIntosh and others who thought they had the gift of tongues were pure in their motives, but mistaken. Cashwell criticized the disunity these misunderstandings were causing, and called on Pentecostals to pray that missionaries would attain the necessary gift. As for himself, Cashwell realized that he had only obtained manifestations of tongues, but he continued to expect the gift of tongues just as much as he expected to see Jesus. In subsequent years, the phc greatly escalated its missionary outreach, but also made concessions by adopting stringent requirements for its missionaries, utilizing translators, and sponsoring a more traditional approach to acquiring foreign languages.