God Forgive Us for Being Women | Book Review


In 1924, Ruth and Elizabeth Weidman — my great-aunt and grandmother, respectively — sailed from the U.S. for China. Like many Pentecostal women, they felt God had called and empowered them to share the gospel as missionaries. Other Pentecostal women felt a similar call and empowerment to minister in the United States.

This call to ministry was part and parcel of their baptism in the Holy Spirit, an empowerment for service promised by Jesus Christ in Acts 1:8 and first realized on the Day of Pentecost in Acts 2:1–11. The apostle Peter interpreted the event of Pentecost as the fulfillment of God’s promise through the prophet Joel, “I will pour out my Spirit on all people. Your sons and daughters will prophesy… Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (Acts 2:17,18, emphasis added; cf. Joel 2:28,29).

These passages, especially alongside Galatians 3:28, seem to equalize the ministries of men and women. Yet Pentecostals also read passages from Paul’s letters — 1 Corinthians 14:34 and 1 Timothy 2:11–15, especially — that appear to order hierarchically men’s and women’s ministries. (I would argue that this hierarchy is more apparent than real.)

Thus, even as hundreds of early Pentecostal women pioneered mission fields and planted churches, they often met resistance from men (typically) who felt the need to put them in their place by limiting their authority in the local church. My friend Joy Qualls explores this tension — between Pentecostal empowerment and hierarchical resistance, especially in the Assemblies of God — in her new book, God Forgive Us for Being Women.

She takes the book’s title from the exasperated complaint of Mae Eleanor Frey, an early Pentecostal evangelist affiliated with the AG. From 1914 to 1935, the Fellowship debated what level of credentials women could hold. In a 1928 letter to a national executive, Frey wrote: “At this last Council I felt like a criminal as they brought up this foolish woman question again …. One felt like asking God to forgive us for being women. There is nothing in the word of God that forbids a woman from preaching the Gospel or conducting a work.”

Qualls is a lifelong AG adherent and professor of communications at Biola University in La Mirada, California. Her book, a revision of her doctoral dissertation, explores how the Fellowship negotiated the tension between the Pentecostal rhetoric of empowerment and the hierarchical rhetoric of authority.

In 1935, the General Council settled this debate, at least in principle, by affirming that God’s call and empowerment to all levels of ministry are equal for men and women. In practice, however, as Qualls shows, there remains a gap between what we believe and how we behave. Though women can receive ordination to all ministry levels by the denomination, they often find the doors to leadership in the local church locked because of their sex.

God Forgive Us for Being Women occasionally makes for difficult reading. This is partly because of the academic tone of the writing, but mostly because it’s heartbreaking to see the challenges women have faced in their efforts to pursue God’s call on their lives. Dr. Jim Bradford, former general secretary of the Assemblies of God, recently preached a sermon that included this exhortation to women in the congregation: “You should never be in a place where men are putting you in your place.” After reading this book, I fervently hope that I never become that kind of man nor the Assemblies of God that kind of Fellowship.

Book Reviewed
Joy E. A. Qualls, God Forgive Us for Being Women: Rhetoric, Theology, and the Role of Women in the Pentecostal Tradition (Eugene, OR: Pickwick, 2018).

P.S. If you found my review helpful, please vote “Yes” on my Amazon.com review page.

P.P.S. This is cross-posted from InfluenceMagazine.com with permission and will appear in the July-August 2018 print issue of Influence magazine.

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What’s Driving Christianity’s Global Growth? | Influence Podcast


In this episode, I talk to Brian Stiller about five drivers behind Christianity’s explosive growth worldwide.

Stiller is a global ambassador for the World Evangelical Alliance, an ordained minister in the Pentecostal Assemblies of Canada, and author of From Jerusalem to Timbuktu: A World Tour of the Spread of Christianity, recently published by IVP Books.

To learn more about Brian Stiller, visit BrianStiller.com.


Episode Notes

  • 00:00 Introduction of podcast
  • 00:45 TruFire Sunday school curriculum sponsor ad
  • 01:08 Introduction of Brian Stiller
  • 01:18 What From Jerusalem to Timbuktu is about
  • 03:30 Evangelicalism’s explosive growth over the last century
  • 05:46 An overview of the five drivers behind this growth
  • 07:28 Driver #1: The Holy Spirit
  • 11:57 Drivers #2 and 3: Bible translation and indigeneity
  • 19:19 Drivers #4 and 5: Engaging the public square and holistic ministry
  • 24:29 Hopeful or fearful about Christianity’s future?
  • 27:39 How to follow Brian Stiller or the World Evangelical Alliance online
  • 28:20 Conclusion

The Azusa Street Revival | Influence Podcast


In this episode of the Influence Podcast, I interview Prof. Mel Robeck about the Azusa Street Revival. Mel is a friend and fellow Assemblies of God minister, but in his day job, he’s senior professor of church history and ecumenics at my alma mater, Fuller Theological Seminary in Pasadena, California. He is the author of The Azusa Street Mission and Revival, as well as the editor of the new Azusa Street Series of books from Gospel Publishing House (see my reviews here and here). If you’re ever in the Los Angeles area, make sure to take Mel’s self-guided tour of early Pentecostal sites.

How Pentecost Came to Los Angeles | Book Review


Early Wednesday morning, April 18, 1906, a 7.8-magnitude earthquake struck the northern coast of California. It remains to this day the greatest natural disaster in that state’s history and one of the greatest in U.S. history. Approximately 3,000 lives were lost, and 80 percent of the structures in San Francisco were destroyed.

Nine days earlier and 400 miles south in Los Angeles, a spiritual earthquake took place whose tremors are still being felt. On April 9, William J. Seymour laid hands on Edward Lee and prayed for him. Lee began to speak in tongues. Soon after, others in their prayer group did the same. In time, the group moved from 214 N. Bonnie Brae St. to 312 Azusa Street. And thus was born the Azusa Street Revival.

The modern Pentecostal Revival has multiple origins, but its epicenter is Azusa Street. For three years (1906–1909), Azusa served as the center of a network of revival-minded radical evangelicals who longed to evangelize the world with the purity and power of New Testament Christianity. The Assemblies of God, founded eight years after Azusa began, can trace its own roots to what happened there.

Frank Bartleman was one of the first chroniclers of the revival. His book, How Pentecost Came to Los Angeles, has now been reprinted by the AG’s Gospel Publishing House as part of its new Azusa Street Series edited by Cecil M. Robeck Jr. and Darrin Rodgers. The text of the book is identical to Bartleman’s 1925 edition. What makes the GPH edition valuable is its 25-page introduction by Robeck and an index of names. Robeck is the nation’s premier historian of Azusa Street. (See his The Azusa Street Mission and Revival [Thomas Nelson, 2006] for a more in-depth treatment.)

Bartleman’s memoir is a must-read for anyone who wants to understand the character and history of early Pentecostalism. Bartleman doesn’t focus exclusively on Azusa Street, however. Rather, building on his own experiences as a faith evangelist, Bartleman portrays the precursors to and spread of the Pentecostal Revival throughout metropolitan Los Angeles. What emerges is a picture of a revival in which Azusa Street plays an important role — but by no means the only one.

Reading Bartleman’s account, two things stood out to me in particular. On the positive side, Frank Bartleman was a man of great faith, deep prayer and singular vision. He longed to see Christ’s church unified in love, and he opposed the prayerlessness, selfishness and over-attention to manmade doctrine and organization that stood in the way of unity.

My dad likes to say that your greatest strength is your greatest weakness. If that’s the case, then the flip side of Bartleman’s ideal was his never-ending criticism of churches that fell short of it. This included the Azusa Street Mission itself.

“The truth must be told,” Bartleman wrote. “‘Azusa’ began to fail the Lord also, early in her history.”

Why? Because, according to Bartleman, the mission erected a sign reading, “Apostolic Faith Mission.” He felt that this sign was a concession to “party spirit.” He also disliked worship services that weren’t totally spontaneous, as they had been at the start of the Azusa Street Revival. If Frank Bartleman were part of your church, my guess is that he would be a handful.

Even so, it’s the high ideal that shines best in How the Spirit Came to Los Angeles. Today, we long for revival in our churches. Bartleman’s testimony forces us to ask whether we’re praying enough, selfless enough and trusting God enough to move in our day as He did from 1906 to 1909 in the humbler sections of Los Angeles.

 

Book Reviewed:
Frank Bartleman, How Pentecost Came to Los Angeles: The Story Behind the Azusa Street Revival (Springfield, MO: Gospel Publishing House, 2017; orig. 1925).

P.S. This review originally appeared at InfluenceMagazine.com and appears here by permission.

Tuesday’s Influence Online Articles


Today, over at InfluenceMagazine.com:

  • We publish our Q&A with Preston Ulmer, lead pastor of Doubters Church in Denver, Colorado. I like this quote especially: “When I was in college, serious doubts about my faith drove me into depression and anxiety. After having a season of doubt and leaving the faith personally, I found someone willing to disciple me, patiently helping me reconstruct my faith. Through the seeking and doubt, I returned to the faith and found God to be an unchanging God who I could commit to even in the face of uncertainty.” Isn’t it amazing how God uses our personal experiences–whether good or bad–to shape our ministry to others?
  • Chris Railey asks whether experiential is the new contemporary: “Emerging generations don’t want to sit and listen; they want to participate and experience, and this in many ways is the essence of Pentecostalism.” Amen to that!

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Tuesday’s Influence Online Articles


Today, over at InfluenceMagazine.com:

  • Craig Keener explains from Scripture why Pentecostals need always to keep power and love together, because the Spirit is the source of both.
  • John Davidson reviews Chris Sonksen’s new book, When Your Church Feels Stuck. Make sure to listen to John’s Influence Podcast with Chris too!
  • We note a recent Gallup poll that finds a third of Americans thinking that religion is out of date.

Please make sure to follow and like InfluenceInfluence magazine on Facebook, Twitter, and iTunes!