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THE “OVERCOMING” LIFE: A STUDY IN THE REFORMED EVANGELICAL CONTRIBUTION TO PENTECOSTALISM by Edith L. Waldvogel American Pentecostalism has been phenomenon.1 in Topeka, awakening which, in turn, be- More specifically, American Kansas at the end of 1900 group of evangelicals agreed was the scriptural evidence of Early-twentieth-century perceived as part of a world-wide came an international Pentecostalism emerged when a small, interdenominational among themselves that glossolalia an experience of baptism There American revival as the movement’s primary Pentecostalism’s distinctive suggests the movement’s sumedly continuous stream consistently reappeared. Neither with the Holy Spirit. have been two traditional Pentecostalism. The first emphasis continuity of Christianity approaches to the study of cites the Wesleyan Holiness source: the second focuses on on glossolalia and therefore with an idealized and pre- in which glossolalia perspective takes into account versity. Edith Waldvogel is the wife of a pastor in metropolitan New York. She earned the Ph.D. degree in American Church History at Harvard Uni- This article is a summary of her dissertation which was done under the direction of George H. Williams. – 7- 1 Spirit century among of a strongly non-Wesleyan the late nineteenth Holy and outside the context of the Holiness associations. to Pentecostalism’s evangelicalism multiple, involved if one recognizes has both a broader base than the Holiness move- theological context than continuity in church history would imply. in the quest for holiness and from those of the Holiness areas. Most importantly, the expressed their teaching premillennialist: the con- these the emergence during doctrinal emphasis on the evangelicals One can only do justice relationships within American that its heritage ment and a more mainstream with the appearances of glossolalia The non-Wesleyan emphases spiritual power differed movement in at least three context in which Reformed was strongly conviction that Christ might believers with both a powerful ness of an urgent their emphasis on holiness Holiness concept of a “second “overcoming” life. They further Wesleyan terminology which blessing” as Spirit Holy Spirit “enduement with power their Wesleyan contemporaries, gelical faith a practical emphasis buted most directly denomination-the Assemblies Probably nialist persuasion in the Spirit” and an experience service” was Dwight L. Moody. came important to the emerging significantly general evangelicals doctrinal and primarily return at any time provided incentive for holiness and an aware- need for effectiveness in evangelism. Secondly, and the Holy Spirit rejected baptism, claiming was not a cleansing experience for service.” to the heritage of God. the most prominent among made them contemporary the central blessing” and focused rather on an objected to the contemporary sometimes described the “second that the baptism with the but rather a special Thirdly, they, more than incorporated into their evan- on divine healing. They contri- of the largest Pentecostal his understanding and the believer. Several Reformed denominations shared gelicals too often neglected Holy Spirit-R. A. Torrey, first Supervisor of Moody’s and pastor of the Chicago Avenue Boston Baptist pastor; A. B. Simpson, who certain of his premillenialist contemporaries of the relationship prominent contemporaries to cultivate a relationship a Congregationalist Chicago A. T. Pierson, left the Presbyterian – 8- those whose premillen- advocates of a “walk of “enduement with power for His interest in these subjects be- interest in the Holy Spirit among who systematized between the Holy Spirit with roots in the major Moody’s persusasion that evan- with the who became the Training Institute in 1889 Church in 1894; A. J. Gordon, a Presbyterian minister; and church to found the 2 Christian and Missionary function as a formal group their remarkably similar spiritual distinct understanding accepted baptism by immersion, premillennial advent, espoused “faith” and stressed the necessity Alliance. or espouse of the evangelical message: Though these men did not a well-defined program, odysseys formed a basis for a each ultimately became convinced of Christ’s divine healing and, for a time, living, became associated with foreign missionary efforts, of a close relationship liever and the Holy Spirit. The conservative into which they incorporated was similar to that which would later characterize the Assemblies framework of God. In direct response particularly emphasized to Moody’s the person between the be- evangelical doctrinal their particular emphases urging, Torrey’s ministry 2 and work of the Holy Spirit.2 He claimed that the Christian could find the true source of spirit- experience of baptism with the Holy as distinct from the progressive of sanctification but closely related to it. The subject a focus of disharmony for holiness made them for the “fulness” ( 1 ) they among those participants in the various of salvation. two central tenets of the con- denied that sanctification contended that sanctification focused on the with the Holy Spirit. Torrey than on the eradication of the sinful nature: consciously his will could he be assured permitted the Holy Spirit of constant inward victory sanctification was not a “work ual power in a definite Spirit. He regarded this baptism experience of sanctification became whose desire contemporary quests These evangelicals rejected temporary Holiness message: was instantaneous, and (2) they was not the baptism subjugation rather only as long as the believer to subdue over sin.3 A. B. Simpson agreed: of grace,” “the putting Among objections to this emphasis of the suggestion extent his participation scious of its progress. tion that believers should baptism for serious disunity on the subject Like Moody, Torrey Spirit baptism tion, Spirit baptism Spirit revealed Christ, but a “gift of faith:” not “the extinction of evil” but off, the laying aside of evil.”4 their fellow Reformed on “overcoming” that the believer could either in the process The response experience with the Holy Spirit, moreover, believed was enduement with power was the “short and the “quickest – 9- evangelicals, the principal included rejection determine to any of sanctification or be con- to the concomitant proposi- a definite, post-conversion demonstrated a potential within that tradition. that the primary purpose of for service.5 In addi- cut to holiness.” The Holy way of getting the world 3 out,” Moody admonished, as a truth the believer get Christ in.”6 “allsufficiency” of Simpson- Christ was “to more fully than the others-stressed the could only apprehend by the Holy Spirit’s revelation. He noted that even in the special experience Christ figures prominently: duement with power” Jesus only is our Power, His the gift of Pentecost; Jesus, breathe of “en- Thy power upon us; Fill us with the Holy Ghost.7 These evangelicals refused of baptism with the Holy Spirit. any token,” Moody for power. And … going to have it always. to specify any single uniform evidence “You shouldn’t be looking for keep asking and waiting They be- cautioned. “Just if you get filled … it is no sign that you are The fact is, we are very leaky vessels. We need to keep right under the fountain all the time.”8 was essential to effective service: “If I may with the Holy Spirit,” Torrey affirmed, to these emphases appeared for the Presbyterian “I must be.”9 in reviews reviewing Torrey’s The Baptism and Reformed Review the pentecostal “upper room” to recur.l? Presbyterians writings not be expected in some of A. J. Gordon’s they dismissed as “self-surrender fiction” the actual difference between his emphasis sinless perfection.”11 which the whole over self,” and claimed that there on holiness and There was, further- to make premillennial teaching landscape of the gos- lieved the experience be baptized Reformed objections and articles. Talbot Chambers, with the Holy Spirit maintained, for example, that experience should noted erroneous implications on these subjects: teaching of “constant victory was little “the most pronounced more, objection to the tendency “the mountaintop from pel” was to be understood.12 Of the several conference to present their emphasis, field from 1880 became tion of teaching Free Church leader Andrew ference’s principal speaker, gatherings. Simpson’s independent Beach, Maine from related teaching and frequently ing the 1890’s, incorporating that which Moody particularly on the Holy Spirit. Bonar served as the Northfield British visitors 1886 developed ministries which these men used sponsored at North- important to the presenta- From 1881 when Scottish Con- often addressed the conventions in Old Orchard his own interpretation of featured the same speakers. Dur- as they did the particular emphasis on the Holy Spirit which characterized 10 their founders, Moody’s 4 Old Orchard conferences Beach Con- ministry, Northfield ventions were influenced centered at Keswick, evangelicalism, that also stressed The last decade of the century quent interchange who shared these emphases Conferences and Simpson’s by a British with roots in an earlier phase of American “overcoming” was a period and “enduement.” of increasingly fre- between American and European evangelicals in non-Wesleyan The roots of the Keswick movement were diverse, source was the British and R. Pearsall Smith. “Expect Assume the conquering position-it Early in June, 1875, his brief but impressive contexts. but its ministry from 1873 to life” exponents, William E. Their emphasis was simple, Jesus to save you moment enemy in all the universe- is yours in Christ.” 13 Smith dominated their com- leader- rumors of “dangerous doc- Smith returned to America, and he had had little time to give permanent Harford-Battersby, assembled. surrounded their that the Keswick of entire sanctification. 14 Several weeks after Smith’s Vicar of St. John’s at which some of those who had than the instantaneous eradication teaching. Opponents cited meeting had endorsed a per- In fact, the meetings of the believer’s experience. The the reign of Christ within the of the sinful nature. is not only foreign to, but dia- Christ as our most immediate 1875 of two American “higher Boardman stressing constant cleansing: by moment from your greatest Satan… Despite Boardman’s seniority, bined efforts. ship terminated amid discrediting trines” and immoral conduct. his followers, to whom structure, faced strong opposition. departure, Thomas Keswick, convened a gathering accepted Smith’s message Controversy persistent reports fectionist doctrine concentrated on the “quality” leaders conscientiously stressed soul rather “A belief in sinless perfection metrically opposite of, deliverer walk with our God,” they asserted Theological debate over tinued from months movement Benjamin that would continue faith in our Lord Jesus from the dominion of sin, and sustainer in a practical in the pages of the Church had its critics in America Warfield noted tendencies to prove troublesome He found its source in the “dissolution” and “Pelagianizing” denying detracted attention on “the practice Warfield maintained hereditary Calvinism. Without “higher life” proponents sin by focusing on sin itself. In addition, – 11- holiness and sanctification cons Record. The as well. Princeton’s prolific in the “higher life” ideology throughout its history. of the guilt of sin, he asserted, from the basic concept of of sinning” rather than that the terminology 5 emphasis on personal ease: a subtle of serving the Lord; they do not wish to fight to be carried to the skies on flowery which motivated some of Moody’s to stress “enduement with power for service” at Keswick: the Keswick view.”17 of the Keswick was not message stressed aspects Moody thought would comple- After 1892, when Moody Convention, F. B. Meyer, Evan Hopkins, Andrew Murray the Keswick understanding of of the nineteenth whose biblical literalism motivated them and a stress on “overcoming” evangelical became part century, some of to and “endue- faith a doctrine of of the Pentecostal theologies and sen- over the unorthodox of various healing methods of their day reinforced which summarized not only through means but Gordon and Simpson articulated the basic teaching “in the atonement,” and related to both their understanding of salvation. Their belief in healing was rooted literalism and related life and their premillennialism.19 on the Holy Spirit, on a specific and on “overcoming” those the endue- inward sin had fostered evangelicals who gathered at 1890’s and had motivated of the movement reflected “Men grow weary to win the prize; they prefer beds of ease.”16 The premillennialism associates so prominent of the “overcoming” life which ment the practical American attended briefly part Hanmer William Webb-Peploe, and others brought to Northfield victorious Christian living.18 During the last quarter those evangelicals both premillennialism ment” incorporated into their physical healing which later heritage. Their concern sational aspects their conviction that God healed also by direct intervention. understandings of healing on the subject: healing was both to the “fullness” in their biblical of the “overcoming” A shared emphasis ment with power considerable harmony among Northfield and Keswick during them to pray earnestly about evangelistic campaigns around ported his extensive ministry for revival. By 1904, their prayers seemed to be answered. From 1902 until and in 1904, he addressed the Keswick Convention. noted, Torrey’s 1905, Torrey conducted the world. Keswick leaders sup- in Britain during 1904 and 1905, During these “logical presentation” of enduement for service “did a revival emerged in Wales or program, seemed “with the years, a British observer of Spirit baptism as an experience much to establish the doctrine.1120 During Torrey’s British which, to contemporary observers order of an attacking force.” ministry, in spite of an utter lack of promotion to move across the country Its slogan became “bend the church – 12- 6 spokesman. Evan Roberts any individual led the revival, was its recognized his conviction that the revival would spread from Wales to some that a pervasive “sense,” increased.22 wrote one were greatly so mightily, the absence of described as “the spirit of expectation,” remarkable revival broke out in Wales,” like those of all Christendom, of God working the tremendous results in the salvation of to know God in His fulness.”23 who visited Wales to observe the revival Church in Los Angeles, Joseph daily prayer meetings for his members prompted New Testament Church. and save the world.1121 To the extent that Roberts, a young miner, expressed around the world. It seemed which they “When that American, “our hearts, stirred. The power human machinery, souls, made us very hungry Among the foreigners was the pastor of the First Baptist Smale. On his return, Smale revival in city. When his resignation, he organized Smale’s firsthand reports pamphlet by G. Campbell the longing non-Wesleyan, shared: holiness groups and people Denomination made little and ministers alike, lives.”24 Such unanimity the Los Angeles Times included phenomena that had appeared the city: instituted opposition among the First from Wales and the circulation of a Morgan about the revival helped nourish for revival that many local evangelicals, Weslyen “Businessmen’s from different difference. felt a need for more spiritual was short-lived, Breathing strange creed which it would could understand, utterances and groups, Bible class groups, churches met to pray. Christian workers, laymen power in their however. In April, 1906, a first-page account of strange among a small Holiness group in seem and mouthing a no sane mortal religious sect are held the newest has started in Los Angeles. Meetings shack on Azusa Street, and of the weird doctrines rites, and work themselves of made excitement in their in a tumble-down the devotees the most fanatical theories, The Azusa Street meetings initial evidence of Spirit baptism. teaching of an obscure, Parham, would ultimately disrupt mid-western – 13- practice preach the wildest into a state peculiar zeal stressed glossolalia as the uniform This claim, derived from the Holiness evangelist, Charles the measure of unity that a 7 for revival had fostered the general By September, of the country Seymour’s had been restored. among many local Street continued throughout the direction of a black Holiness the reports that had had begun to draw visitors from a distance. Missionaries mission, convinced that Several Holiness that glossolalia was the biblical became Pentecostal and ultimately Many of those who were inspired by the Los Angeles persuasion, however, and gathered lacked of the movement had already demonstrated in homes organization were rejected by and missions to and discipline, the theological differences that in the enthusiasm of the revival threat- spreading shared concern evangelicals. The meetings on Azusa summer of 1906 under preacher, William Seymour. reached other parts of various theological persuasions and ministers went out from the New Testament Pentecost groups accepted the teaching evidence of Spirit baptism fellowships. meetings to a Pentecostal their former churches worship. The congregations and the short history many weaknesses. Before long, had seemed unimportant ened the future of the traditions which had contributed and growth made disagreement blessing” the nascent movement evangelical heritage. Florence Crawford defenders of the Wesleyan inevitable and also helped of the recognition movement. The two major to the movement’s emergence over the doctrine of a “second assure the persistence within of the diversity of its the outspoken Pentecostal was among doctrine of sanctification. She claimed to have received both sanctification and in Los Angeles organized fellowship is the act of God’s she maintained. “It is the second, wrought by the Blood of Jesus through faith, and subsequent Seymour’s ministry an independent, loosely “Entire sanctification made holy,” with power” upon Spirit baptism under in 1906 and later established in Portland, Oregon. grace by which one is definite work to The baptism with the Holy Spirit one had received this “second “the clean, sanc- the “purity” of the movement, attack on those within the Pente- salvation and regeneration.”26 could only be experienced after work”: it was “enduement tified life.” In her zeal to protect Crawford launched a scathing costal groups of grace.” who failed to stress the “second definite work the North Avenue This faction was ably led by William H. Durham, pastor Mission in Chicago. cates insisted that two distinct “works to save and to cleanse, Durham – 14- of Whereas Holiness advo- of grace” were required maintained that God “dealt with 8 the nature of sin” at conversion. The initial experience of salva- of the “old nature”: “We are our sins,” he taught. our Savior Sub- Pentecostals went so far blessing”, we are forgiven identification with Some Holiness unless one received the “second sin remained in him to damn him: this, Durham’s follow- “nullified the work of regeneration.”28 the small Pentecostal traditions of God” methods and rules of unity, for God” and to disapprove began to define clear lines of groups; it also identified and contributed to the organization of the movement _ association called “The General was organized to “recognize fellowship, work, and all unscriptural methods and in response to serious theological the Assemblies of of the Godhead, a “Statement of Fundamental Truth.” an expression of Reformed the verbal inspiration of scripture; by faith; sanctification as a by walking in obedience to God’s a process initiated by (this was later restated to describe in his death and resurrection” and daily upon the fact of that union”); it included two articles ardently expect, Spirit. in the Holy Ghost in tongues,” tion included the “crucifixion” not saved simply because “We are saved through out stitute, Jesus Christ.”27 as to suggest that, enough ers claimed, This controversy not only separation among them with major evangelical emerging sense that some formal was desirable. In April, 1914 a loose Council of the Assemblies scriptural business conduct.”29 Two years later, disunity over the “oneness” God adopted The “Statement” is largely evangelical theology, affirming the triune Godhead; justification process to be “earnestly pursued Word “identification with Christ accomplished by “reckoning divine healing; and the imminent In addition, “are entitled to, and should the baptism with the Holy the baptism of believers by the initial sign of speaking The most nearly unique ment, glossolalia with Spirit baptism. and non-Wesleyan evangelicals non-Wesleyan son’s focus on the repudiated even more uniform initial evidence. More and other from the movement. as far as outsiders were concerned, was generally tradition who had objected “walk in the emphatically of their evangelical colleagues – 15- premillennial return of Christ. affirming that all believers and earnestly seek” “The full consummation of and fire is indicated it maintained.? feature of the Pentecostal move- was this association of The reaction of both Wesleyan hostile. Those in the to Torrey’s and Simp- Spirit” and Spirit baptism the Pentecostal claim of significantly, Torrey, Simpson, disassociated themselves 9 the formulation of the Pentecostal against accepting glossolalia baptism.31 Torrey’s on its concept is a movement and also in what He has permitted Torrey’s teaching, as the uniform specific objections and use of glossolalia untenable: he concluded that upon which God has in a most unmistakable way in to develop in con- concern over an emphasis in the Missionary Review of the against unduly coveting this gift. Years before Torrey had decided initial evidence of Spirit to Pentecostalism focused which, Torrey maintained, were “the ‘Tongues Movement’ set the stamp of his disapproval his Word, nection with it.”32 Arthur Pierson shared on glossolalia: in two articles World, he cautioned readers Tongues speakers seemed separating the genuine from among Christians to become festations,” and warned that to him to be too often unsuccessful in the spurious. too absorbed in “Holy overemphasis He noted a tendency Spirit mani- on the Spirit might “hinder His revelation of Christ.”33 and Pierson also shared reservations about tendencies in the convening with concern the subtle tendency to physical well-being also to the “techniques” ministries-“the mesmeric of the hand and shouts and thrill the body.”34 evangelical orthodoxy, of the Pentecostal proclamation of of healing rallies. Torrey toward a shift in emphasis that the healing movement that he observed atmosphere … where emotional music, and swaying of hallelujahs, made Pentecostals their espousal particularly Torrey they observed in some aspects healing, particularly noted from salvation reflected. He objected in some healing there is skillfully planned, highly of the body and passings that excite the imagination In spite of their shared of glossolalia and divine healing unwelcome in cooperative of the Assemblies stress on premillennialism field and Keswick not only in avowals also Torrey, Gordon, Pierson, colleagues in the Pentecostal authors editor Stanely none more highly considered that evangelical, had anticipated to accept the doctrine although the Alliance officially fundamentalist efforts. The sympathy of God with the fundamentalist and the Holy Spirit presented in the preceding generation of allegiance by the enthusiastic recommendation of many Simpson, Meyer, Murray, Frodsham than A. B. Simpson. Simpson, probably their movement. of uniform initial – 16- tenets and the at North- was demonstrated to the conservative faith but books by and their Evangel. Of the many evangelical endorsed, he recommended Assemblies of God leaders more than any other single Simpson was unable evidence, however, and, adopted a . policy of “seek not, 10 its leaders effectively ex- . forbid not” with regard cluded In order to understand must recognize Distinctions made . by Pentecostals “counterfeit” operations ingless movement. country,” wrote Assemblies to glossolalia, the Pentecostal stress from their churches.35 opposition the fanaticism that to the movement, one accompanied its emergence. between “authentic” and to the self-image of the of the Holy Spirit often seemed mean- to outsiders but became crucial “There is a so-called ‘Free Pentecost’ over the of God leader J. R. Flower, you can find most any kind of doctrine or practice assemblies. There is also a well ordered Pentecostal contributions to its heritage. “and in the ‘Free . when combined with the related revival, provides interrelationships. the Reformed in Pentecostalism. perceived and their own movement by the books and articles recommended in early focused on the ministries the Assemblies of God recog- The story non-Wesleyan emphasis on the story of the a neglected perspective on The doctrinal perspec- emphasis from the And the continuity between late-nineteenth- (at least as of Torrey, G. Campbell Morgan and their when Pentecostals were in- of Evangelicals, the which had made it a Pentecost’ Movement.”36 From its inception in 1914, nized the non-Wesleyan ‘ of this late-nineteenth-century Holy Spirit, Wesleyan Holiness conservative evangelical tive which distinguished Wesleyan stress survived Assemblies of God leaders century evangelicalism demonstrated Pentecostal publications) Gordon, Simpson, Meyer, Murray, non-Wesleyan vited to join the emphases within Reformed contributor nent : only Simpson stress and to perpetuate of the conception of the ministry emphasis standing of the doctrine of divine pressed in these non-Wesleyan contexts province of the Pentecostals. colleagues. By 1941, National Association evangelicalism to the Pentecostal context were no longer so promi- had devised a formal framework in which to systematically on Spirit baptism, together at the end of the nineteenth – 17- his own emphases. Much of the Holy Spirit, with the with the practical under- healing which had been ex- as well. as in Wesleyan-Holiness century had become the 11 ENDNOTES . 1J. Edwin Orr, The Flaming Tongue (Chicago, 1973), pp. 178-185. 2R. A. Torrey, “D. L. Moody, the Unity of His Life,” Institute Tie, 1 (March, 1901), 203; R. A. Torrey, Why God Used D. L. Moody (New York, 1923). 3R. A. Torrey, What the Bible Teacher (Chicago, 1898), pp. 249-250. 4A. B. Simpson, A Larger Christian Life (Harrisburg, n.d.), p. 40; A. B. 14 Simpson, Wholly Sanctified (Harrisburg, 1925), p. 5R. A. Torrey, The Baptism with the Holy Spirit (Chicago, 1895). 6D. L. Moody, “Christ and the Holy Spirit,” in College Students at Northfield, ed. T. J. Shanks (New York, 1888), p. 170ff; D. L. Moody in E. M. Fitt’s Scrapbook, Moodyana Collection, Moody Bible Institute, Chicago. 7A. B. Simpson, “Jesus Only,” Songs of the Spirit (New York, 1920), p. 36. 8D. L. Moody, “Question Drawer,” in lYorthfield, ed. Shanks, pp. 204-205. 9Torrey, Baptism, p. 28 lOTalbot W. Chambers, Review of R. A. Torrey, The Baptism with the Holy Spirit, The Presbyterian and Reformed Review, 6 11 (October, 1895), 789-790. Review of A. J. Gordon, The ministry of the Spirit, The Presbyterian Quarterly, 9 (April, 1895), 346. 12D. N. McLauchlin, Review of A. J. Gordon, How Christ Came to Church, The Presbyterian Quarterly, 10 (October, 1896), 530. l3Account of the Union Meeting for the Promotion of Holiness (London, 1874), p. 41. 14″The Brighton Convention and Its Opponents,” The London Quarterly Review, 45 (October, 1875), 84-128; Thomas Smith, “Means and Measure of Holiness,” British and Foreign Evangelical Review, 25 (April, 1876), 251-280. 15T’he Christian’s Pathway of Power, 3 (February, 1876), 21. . l6Benjamin Warfield, Perfectionism (Philadelphia, 1958), pp. 245, 264ff. l7Moody had, one contemporary Northfield historian reported, determined to make Northfield “the American Keswick.” Hamlin, “Evolution of Northfield,” North- field Echoes, 3 (1896), 23. 18this unofficial but cordial relationship between the two conferences terminated soon after Moody’s death in 1899 primarily because of changes in the administration at Northfield. 19A, J. Gordon, The IVlinistry of Healing (New York, 1882); A. B. Simpson, The Gospel of Healing (New York, 1915). 20Donald Gee, The Pentecostal Vlovement (London, 1941), pp. 4-5. 2lEvan Hopkins, “The Teaching of the Revival,” in The Story of the Welsh Revival (New York, 1905), p. 73. 22″A Call to Prayer,” Historical Collection, M.B.I.; Ethel Goss, The Winds of God (New York, 1958), pp. 21-22. 23E. V. Baker, “Chronicles of a Faith Life,” Trust, 15 (May – June, 1916), 3. 24A Historical Account of the Apostolic Faith (Portland, Oregon, 1965), p. 43. 25 lots Angeles Times, 18 April 1906, p. 1. 26The Apostolic Faith, p. 48 27William Durham, “The Finished Work of Calvary,” Pentecostal Testimony, 2 (1912), 6. 28Way of Faith, 4 December 1913; Word and Witness, 9 (20 December 1913), 2. 29Minutes of the General Council of the Assemblies of God,” 1914, p. 4. 30″Minutes of the General Council of the Assemblies of God,” 1916, pp. 10-11. ‘ – 18- 12 . Assemblies of God leader W. I. Evans later explained sanctification in terms reminiscent of Torrey, Simpson, or Meyer in This River Nlust Flow (Springfield, Missouri, 1954). 31R, A. Torrey, The Person and Work of the Hdly Spirit (Grand Rapids, 1974), p. 158. 32R. A. Torrey, Is the Present Tongues Movement of God? (Los Angeles, 1913), to Pentecostalism must be considered in the context of his p. 8. Torrey’s opposition insistence that it was essentially a tongues movement. It was precisely because Torrey and the leaders of the Assemblies of God regarded Pentecostalism so differently that the latter were ultimately able to assert their appreciation of Torrey’s writings and ministry. After Torrey’s death, some of his students tried to disassociate his teaching on Spirit baptism from Pentecostalism, claiming that he had been careless and inconsistent in his use of key terms. Mrs. Torrey denied such reports, claiming that his views on the sub- ject had never changed despite his rejection of glossolalia as uniform initial evidence. Clara Torrey to Paul W. Sawtell, 4 January 1941, Moodyana Collection, M.B.I.; Ernest Wadsworth, “Did Torrey Mean Baptism or Filling?” Moodyana Collection, M.B.I. 33Arthur T. Pierson, “Speaking with Tongues,” Missionary Review of the World, 20 (July, 1907), 487-492, 682-684. 34R. A. Torrey, Divine Healing (New York, 1925), p. 13. 35William W. Menzies, Anointed to Serve (Springfield, Missouri, 1971), p. 72. 36J, R. Flower, “The Present Position of Pentecost,” Pentecostal Euangel, 13 June 1925, p. 7 – 19- 13
