http://www.shofar.org/shalom/9007_reformers.htm
There
are many men throughout history who have been recognized as reformers; John
Wesley, Martin Luther, men who stepped out in faith and shared the vision or
revelation that they had learned. Each time that this happened, it brought on
changes in the religious scene. In this article, we are confining our scope to
the history of our congregation beginning in the early 1900's. God has authored
many works which will dovetail into His ultimate plan. For our part, we are
justly proud to be part of those who recognized the "Restoration of
Israel" message so many years before it became popular.
In
Proverbs
29 it states:
"Where
there is no vision, the people perish."
This
scripture can certainly be applied in a positive way to the reformers of the
twentieth century, whose vision illuminated our path. In giving honor to these
men, we can be thankful that their obedience to the leading of the Lord's
spirit has enabled us to help usher in the Messianic age.
As
an established congregation in today's Messianic movement, we are thankful for
the reformers that have given us opportunity to assist in preparing for the
"Law to go forth of Zion and the word of the Lord from Jerusalem".
It
may be impossible to recount the full effect that these reformers have had on
the world, or to measure the impact that they have had on nominal religion
today, but through their efforts, they have brought our congregation to greater
light and truth in Messiah.
Charles F. Parham
Born
June 4, 1873 in Iowa, Charles F. Parham began his ministry at the age of 19. He
had been healed miraculously of the rheumatoid arthritis that had crippled him
severely. The vow he made to the Lord before he was healed was to give his life
to the ministry and to preach wherever the Lord sent him.
His
life of dedication to the Lord was filled with prayer and study. Through long
hours of devoted prayer and intense study, the scriptures opened up to him, and
the simplicity of living for God became the focus of his ministry. He taught a
return to the fundamental teachings of the scriptures and the cleansing of
men's hearts. His ministry began in Kansas, where he held neighborhood revivals
focusing on a personal salvation experience, or "praying through, until you
felt the burden of sin roll away". He spent five years in an evangelical
ministry, calling people to turn their hearts toward God.
In
the early months of 1900, his vision began to increase, focusing on
Apostolic order and the return of the gifts of the Spirit. In a Bible
school in Topeka, Kansas, he began to teach about the Baptism of the Holy
Spirit with the evidence of speaking in other tongues. Miraculous signs and
wonders followed this teaching, with healings, deliverance, and the great
outpouring of the Ruach ha Kodesh, known now as the 'Pentecostal' movement.
He
is credited by Kansas City historians with the salvation of over two million
people during the early 1900's. He is also recognized as beginning a full
gospel ministry, and as a visionary, planting seeds toward the love of Israel
and the Jewish people. He made his long awaited trip to Israel (then Palestine)
in 1927, two years before his death. His vision of 'loving the Lord your God
with all your heart, soul, strength and mind', was united with our forefathers
of old in the 'Shema', and brought the move of restoration one step closer to
the return of Messiah.
William J. Sowders
Beginning
his ministry at the turn of the century, William J. Sowders was a close
follower of the teachings of Charles F. Parham. He devoted his life to
prayer and study, bringing about a clearer vision of the plan of salvation, and
the part Israel has in it. He prophesied the restoration of Israel long before
the natural state of Israel came into being in 1948. He taught that a people
from the nations would bind themselves with Israel and stand with them as their
Messiah was revealed. He spoke on the doctrines of baptism, eternal judgement,
laying on of hands, and living an overcoming life. Barring no race, color, or creed
from the church, he prophesied accurately many of the changes that have come to
pass in our day.
Building
his ministry in the south and midwest, he developed such notable sites as the
Gospel Kingdom Campground in Shephardsville, Kentucky, congregations in
Illinois, with the Elko and Olmsted campgrounds, and a large congregation in
Louisville, Kentucky.
He
ministered until his death in November, 1952. He was honored as one of the last
of the reformers during his lifetime. He spoke of a millenium of peace that
would follow the return of the Messiah, when Israel would live in their own
land in tranquility. Within the framework of his teachings,
he raised such prominent leaders as EIder R. E. Dawkins who continued to build
on this foundation.
Reynolds E. Dawkins
Born
in Leslie, Arkansas, Reynolds E. Dawkins began his ministry at the age of 19,
under the teachings of William Sowders. After William Sowders' death in 1952,
he prayed earnestly for guidance to lead the people forward. He faithfully
continued to minister this message until 1958, when, in a Seattle hotel room,
William Sowders came to him in a vision saying, "My son, it's time for you
to help start the work in Palestine".
The
message of the "Restoration of Israel" was the fire that ignited a
world wide ministry. The inspiration of the Ruach ha Kodesh brought revival to
thousands all over the world, as this message spread to the four corners of the
earth. Preaching this message for seven years, he helped establish over twenty
five churches in Jamaica, Nigeria, China and Israel. He was a pioneer in
beginning annual pilgrimages to the 'holy land'. He spoke of Jew and Gentile
being made into one body, and prophesied of a Jewish revival to come.
In
the spring of 1961, Elder R.E. Dawkins prayed over four men to continue to
build the work in the Northwest. One of the men was Roger A. Ludington, who was
commissioned to pastor a work in Yakima, Washington. The sudden death of EIder
Dawkins in 1965 was a blow to all who loved him and believed in this vision.
Yet from his labors, there remains those who nurture the seeds that he planted,
as the move of Restoration continues.
This
message of Restoration that was longed for by Charles
Parham, prophesied by William Sowders, started by R. E. Dawkins, is now continuing
to flourish under the guidance of Roger A. Ludington. It
is our wish to honor all of the reformers who have brought this move to what it
is today, by sharing the vision that has inspired us for nearly a century. May
our vision continue to brighten as we travel this path together.
More information concerning - Charles F.
Parham
http://www.stbi.edu/cfp_intro.html
Quotes from this page..
In 1905, Charles Parham came to Houston to preach the full
Gospel message and to open a Bible college. One of his students, William
Joseph Seymour, later accepted a call to minister in Los Angeles, where the
little mission on Azusa Street radiated the message around the world.
Now at the end of the century, this movement numbers more than 400 million
Spirit-filled believers, nearly one-quarter of all Christians worldwide. It is
the fastest growing Gospel outreach in Christendom.
More links:
http://www.globalharvestministries.org/home.qry?ID=160
http://www.globalharvestministries.org/home.qry?ID=285
Assembly
of God version:
http://www.ag.org/top/2001counciltoday/20010807_01b_birthplace.cfm
3.
Parham was a member of the Freemasons, although according to Sarah, he withdrew
when he started his “Full Gospel” healing ministry. 11
However, on his return journey from Jerusalem (1928) he brought a gavel and
presented it to the Baxter Springs Masonic Lodge.12 The Lodge was either
Baxter Lodge No. 71 Ancient Free and Accepted Masons, or Baxter Chapter No. 78,
Royal Arch Masons.13
5. Parham was
arrested for “sexual indiscretions” with boys, although charges were dropped,
some suggest because no one would testify. 15
More information concerning
- William J. Sowders
from
A History of William Sowders' Ministry - By Philip Williams - Charlotte, N.C.
http://www.gospelassemblyfree.com/gac/sowders3.html
The Apostolic Faith of Charles Parham
“In
1901 Parham conducted a Holy Ghost revival in Kansas and Missouri. The elder Brother William Pennock, associated with Brother Sowders,
received the baptism in Parham's first revival.”
“In
accordance with the custom of his day, Parham was much prejudiced against
blacks, but in Houston he allowed William Seymour to listen
in on his school where he was teaching the doctrine of tongues baptism.”
Azuza Street
“It
was probably these two sisters who conducted the revival near Vienna, Illinois
in 1909 at such place and time that Bob Shelton
received the Baptism of the Holy Ghost. He then hurried to Olmstead, Illinois to his brother's house. Before he
reached the porch, he shouted to Bye Shelton, "I have just received the
baptism taught in Acts 2:4, with the evidence of speaking in tongues!" So
in their home on the banks of the Ohio, River they
started a new mission. Soon these brothers and their wives were joined by Frank
Knight and Brother Aubrey and their wives. Brother
Aubrey had a gospel boat. This was the beginning of "that little
church", which was so precious to Brother Sowders.”
“Because
so many of the Pentecostals were forced out of the established churches, there
was much freedom. They had to have church in their homes. They had no
platforms, no special seats, no routine order of service to follow. All the
people could and were expected to participate in the services.”
“Sister
Mary Snyder remembers when Brother Sowders pulled his boat into Louisville. She
was then a little girl, standing beside her mother. She thought Brother Sowders
was just like Jesus, preaching from the boat.”
“The
order at that little church would be the order which Brother Sowders would
preach as the order of the restored church. As the Pentecostals started to
introduce formalites, to organize, and to quench the Spirit out of their
churches, Brother Sowders would resist all the new formalities, eventually
separating himself from the other Pentecostals. This is the truth, which a deep
study of William Sowders is proving more and more. So in order to understand
Brother Sowder's message, it is important to understand what they had back
there in that little church. This doesn't mean that the movement didn't
advance, but part of the advance was recognizing how Babylon creeps into new
movements which try to perfect with the flesh what was begun in the Spirit. One
thing they did was to challenge one another. Their worship was not controlled
by a pastor. In fact, in that church they didn't even have a pastor.”
From
William Sowders own words:
The assembly I was raised in was a home where we
worshipped, with about 20 saints. And we would go in there with no pastor. A
pastor that doesn't get in God's way is a dandy. Brother Knight was there and
Brother Shelton. No one was head over it as a pastor. We saw some wonderful
things happen in the meetings. God revealed things right there. When the light
of heaven is shining you can't hide. If you had a quarrel with your wife
someone would say, "You did so and so ... and so...." it was rich.
I'll tell you we were so anxious to come to church and see the manifestations of
God. There was no preacher to say "Alright we are going to start the
meeting; or, "Now, we will have testimony service." We started
testifying when we came in.
But later things changed.
I was reared in that little assembly in Illinois.
For two years I remained there after I was called to preach the gospel and
received the Holy Ghost. But in a short time after I left there was an unsaved
man promised to build a church house for them. He went around soliciting money,
and helped build the church. I went down there and did some work on the
platform, and built a Bible stand. I told them myself, "God has always
been in this little assembly, and there's no richer little assembly." And
I was right about that. But I said, "From now on you are going to see a
vast change in the worship in this place. This little assembly isn't going to
be blessed anymore like it was."
The first thing they had to do was have a pastor.
They got a church, and a platform, and a Bible stand, and a chair for the
preacher; but they didn't have a preacher. They said, "We have to have a
preacher, and they got a preacher. The first thing you know they were as dead
as any formal church in the world.
Brother Sowders never cared to be in a
separate class from the people.
Anything I despise is for someone to say"
Meet Rev. Sowders." If there is a name I despise for them to call me it is
"Rev." Another thing that I despise is that I "preach". I
"preach”? -- I "preach”? -- I never did preach!
I guess my question here regarding
William Sowders own words as quoted in Philip Williams book, would be this:
If the Gospel Assembly and related
churches want to follow William Sowders example, then why have they gone so far
from what he taught? Or is it that William Sowders actually changed his views
later on in life?
More information concerning - R.E. DAWKINS
Dawkins v. Dawkins relates to the divorce case between
the minister and his wife. The third case also relates to this situation and has
some interesting quotes.
Justice Jackson in his concurring opinion in the case of
Dawkins v. Dawkins, 328 P.2d 346 (Kan. 1958), wrote, "Reynolds Dawkins was conducting the Gospel Tabernacle as a
commercial enterprise for his own monetary advancement." He
went on to say, "No church law or secular law would uphold a minister of
the gospel in so 'milking' his followers, however untutored they may be, [as]
has been found."
Justice Fatzer was much harsher on Rev. Dawkins in his dissenting opinion. He
wrote, "Dawkins ran the church himself. He was its undisputed leader and
dictated the policies and activities." "Neither time nor space will
permit detailing the great amount of evidence which reflected Dawkins'
domination of the members of his church." "There was evidence that
Dawkins procured group life insurance for the members of his church and stated
he should be named as beneficiary; that when one member wanted to name her
mother as beneficiary, she was advised that if Dawkins or the Tabernacle or a
member of his church was not made the beneficiary the policy would be worthless
. . . that members of the church were not to leave on trips or vacations unless
they told him of their plans and made their tithes in advance, and if they
disobeyed him in any regard he would say 'judgment was going to fall on them,
and they would die a horrible death,' which statement, and others of similar
import, would be made from the pulpit 'so that usually they (the members) knew
who he was a talking about'; that if Dawkins did not like what some were doing
with respect to buying a new automobile or a new home a distance away from the
church, he would castigate them from the pulpit, and that he told members of
the congregation to sell their jewelry and mortgage their property and give the
money to the church."
"There was evidence that as many as five collections would be taken in one
service and that in addition to their contribution in church, members placed money in Dawkins' hand as he stood outside the
church after service, amounting to $100 at times, sometimes $50 and sometimes
$25." "Services were held three nights a week and on
Sunday, so there were at least four occasions when offerings were taken during
each week. In addition, there were extra or special offerings to which the
members contributed, such as Dawkins' trip to Europe, and to build a home for
Mrs. Dawkins as hereafter detailed."
"Dawkins' testimony proved to be untruthful,
and to say the least, the trial court was justified in refusing to give it
credence. Equally important is the fact that the trustees were
frequently by-passed by Dawkins after their selection. They were, as a matter
of fact, ignored by him when he saw fit
to use them. In my judgment he should not be allowed to hide behind a board
which he selected and cominated, and which the trial court found to be a 'straw
board created by Reverend Dawkins to meet a legal necessity, to-wit: the
requirements of the R.F.C. (a loan company).
In Dawkins v. Dawkins, 328 P.2d 355 (Kan. 1958) (a
separate court decision), the court upheld the lower court's ruling awarding
custody of their children to Mrs. Dawkins. Good for the court! Oh, and by the
way, her grounds for divorce was "extreme cruelty."
Justice Jackson also wrote the Court's opinion in Simpson v. Mullineaux, 360
P.2d 893 (Kan. 1961). Justice Jackson begins by giving a history of the church.
"The Gospel Assembly Church here concerned is one of the churches of a
type of religious society or denomination which was founded in 1911 by a man
known as the Reverend W. M. Sowders. This church was started by the present
minister, the Reverend Mr.
Mullineaux, when he came to Wichita in
1941. The evidence shows that the Reverend Mr. Sowders
was the leader of the denomination until his death in 1951 or 1952; that
thereafter, a man referred to as a Reverend Mr. Jolly
attempted to take the place of Sowders, but that throughout the country, many of the Gospel Assembly ministers
objected to the Jolly teachings and refused to follow him. It would appear that certain schisms were created
in many of the churches."
"A similar dispute among the members of the Gospel Assembly Church in
Kansas City was the foundation of the case of Dawkins v. Dawkins, 328 P.2d 346;
and the companion case of Dawkins v. Dawkins, 328 P.2d 355. Another similarity
exists between the case at bar and the Dawkins cases. It would appear that both
in the case of minister Dawkins and minister Mullineaux, the Reverend Mr. Jolly
was able to persuade Mrs. Dawkins and Mrs. Mullineaux to lead the dissenting
group in each church against their own husbands, a fact which caused a divorce
in each instance."
"But this court cannot attempt to decide which church faction was
following the doctrines laid down by Sowders, the founder of the church. It may
be mentioned that the defendants did introduce a large number of ministers from
other cities who testified that they had broken with Jolly, as had minister
Mullineaux. there appears to be no ecclesiastical system in the Gospel Assembly
churches to determine the true doctrine. The evidence shows that each minister
and congregation actually govern their own church."
"The trial court spent two weeks hearing this case, and nothing is to be
gained by anyone in carrying on this dispute to further extent. Nothing said in
this opinion is to be understood as an endorsement of the policies of the
Gospel Assembly Churches, either in their theological beliefs or in the manner
of carrying on business affairs. However, under the constitution of this nation
and this state, these people, many of them lacking in a formal education, have
the unfettered right to go to the church of their choice, or to leave such
church, as the plaintiffs have done."
I have been unable to determine if there are more
court cases out there involving GAC churches or not. Unfortunately, the fact that the
organization has used so many names renders it difficult to determine whether
or not some cases involve the churches in connection with Sowders, Jolly, or
Goodwin.
Justice Owsley wrote the
opinion of the court in this case (506 P.2d 1135, 1973). On March 23, 1964, the
trustees of the Gospel Tabernacle Body of Christ Church transferred the deed,
without the authorization of the congregation, to Peace Publishers (of which
Mr. Dawkins had been president prior to his death). The deed was not discovered
or recorded until after Reverend Dawkins death.
Quote the court case:
"On March 23, 1964, the deed which plaintiff seeks to have set aside was
executed by trustees of plaintiff church, as grantors, to Peace Publishers
& Company, as grantee. There was no resolution by the trustees, and no
authorization from the congregation preceding the conveyance. The Reverend
Dawkins was one of three trustees of the grantor church and the other two
trustees signed the deed at his request. Transferred by this deed was title to
the church, the parsonage and other real property."
The Reverend Dawkins died in November, 1965, and his successor as president of
Peace Publishers found the deed among his papers at the corporate headquarters in Arizona. On June 21,
1968, the deed was recorded."
"Transfer of the church property to Peace Publishers became generally
known among the congregation and it was discussed and viewed with disfavor at a
congregational meeting on January 19, 1969. At a subsequent meeting on January
23, 1969, Carl Hendon and Dorsey Gray resigned as trustees of the church. The
congregation then elected five new trustees and they subsequently filed this
action. The record does not disclose whether the Reverend McKnight resigned as
a trustee."
The court continues:
"The trial court found from the evidence that the defendant corporation
was formed in 1962 by the Reverend Dawkins and others as a financial arm of the
plaintiff church and some ten or more others like it located in several states;
that control of the property of this church was vested in the council of elders
of Peace Publishers; and that according to the tenents of the church, religious
and property matters of all kinds were to be determined by and governed by that
body."
"A careful reading of the articles of incorporation of defendant
corporation fails to disclose any religious principle, dogma or tenet to
support the argument that this corporation became the parent organization of
plaintiff church with superior eccesiastical and property control. Our
knowledge of the religious beliefs of plaintiff church and defendant
corporation must rely upon evidence of the teachings and preachings of the
Reverend Dawkins. The Reverend Harry Richard Tate, president of Peace
Publishers, and Madeline Thomas and Helen Sims, longtime members of the
congregation, testified that the Reverend Dawkins espoused a doctrine known as 'apostolic order' which is the antithesis
of democratic control by the congregation. 'Apostolic order,' by
their description, was accepted by the congregation
and vested full authority in the minister, the Reverend Dawkins, as a spiritual
descendant of the Apostles of Christ."
"Apostolic succession, according to recognized
ecclesiastical writings, means that the mission and sacred power to teach, rule
and sanctify, which Christ conferred on His apostles, is considered perpetuated
in the bishops of those churches having an episcopal hierarchy. The
mere proclaiming by the Reverend Dawkins of himself
as the religious superior of the congregation may suffice to
establish that fact in spiritual matters in his church, but it does not effect
legal superiority in secular matters. There must be clear and convincing
evidence of congregational acknowledgment of and acquiescence in the concept of
legal superiority and authority over church business and property
matters."
"The record discloses since the organization of the church in the early
thirties the Reverend Dawkins had exercised complete
control of the funds and properties of the church. The church had no
elected trustees or other officials until 1952 when Carl Hendon, Dorsey Gray,
and the Reverend Dawkins were elected trustees to comply with requirements of a
government-lending agency. Thereafter, numerous legal papers were executed by
the trustees at the request of the Reverend Dawkins for and on behalf of the
congregation without their knowledge or approval.
The record is clear that Reverend Dawkins dominated
the financial affairs of the church during his lifetime. Defendants
argue from the fact the local congregation had accepted his preaching of
'apostolic order' and authoritarian control over
both spiritual and financial matters to the extent he could deed away
the property of the church to defendant. We cannot accept this argument. In
Dawkins v. Dawkins, supra, we located title to this unincorporated church
society's property in the trustees despite evidence of total domination by the
Reverend Dawkins over both the spiritual and financial affairs."
"Assuming the deed was made to trustees of the plaintiff church to promote
and perpetuate the preaching and teachings of Reverend Dawkins, absent a showing of congregational approval we would have a
difficulty concluding that an organization not in existence at the time of
conveyance could later declare its superior ecclesiastical control over the
property deeded in trust to the local congregation."
"The position of the court taken in each of these cases is in accord with
our conclusion in Dawkins v. Dawkins, supra. A deed executed in favor of a
trustee or trustees of an unincorporated church society creates a fiduciary relationship between said trustees and
the congregation of the church, and the trustees hold said property for the
benefit of the congregation. Any conveyance made by said trustees in
violation of the fiduciary relationship and contrary to the purposes for which
the trust was created is void. The conclusion is in harmony with K.S.A.
58-2405, which provides:
'Every sale, conveyance or other act of a trustee in
contravention of a trust shall be void.'
The trustees hold title only; not the authority to transfer the property. Any
conveyance of church property must be executed by the trustees, but must be accompanied or preceded by a showing of
congregational authority to make such a conveyance. There was no
such showing of congregational approval in this case. The trustees violated
their duty in attempting to transfer title; therefore, the transfer is void."
http://www.shofar.org/our_history.htm
Quotes from this page..
“Unable to successfully have a child, Roger’s mother
Katherine (Katz) prayed a prayer similar to the one Hannah prayed for Samuel
the prophet. Katherine prayed that if she could have a son, she would give him
back to the L-rd. The result of that prayer was a little boy named Roger
Ludington, and true to this promise, he was raised to serve the L-rd.” (Notice the Jewish
practice of never spelling out the entire word as in L-rd or G-d.) (My
insertion)
“Later that summer while attending a meeting in
Joplin, Missouri, Roger's fulfilling call to the ministry came. He and his
mother were asleep in their motel room, when an angel visited and turned on the
light. Having this later confirmed as his calling to the ministry, the Joplin
meeting served to establish more than just his calling but his direction as
well, as Reverend R.E.
Dawkins shared his recent 1959 revelation regarding
Israel's restoration.”
“Following
several months of studies and services in a rented building, he was ordained by Reverend R.E. Dawkins (who was an apostle and president
of B'nai Shalom) and several other ministers of the organization
to pastor over the Yakima work in 1961.”
“Roger
made his first trip to Africa in 1963 to help spread this message of salvation,
restoration and Zionism abroad to the nations.”
“Rarely
missing a general gathering, from Kansas City, St. Louis, Phoenix, Minnesota,
Los Angeles and other host cities, he traveled throughout the country in
support of this restoration movement.”
“She
(his mother) was looked to by all as a mother of Zion, holding a never-ending
well of G-d's love and direction for many to draw from. It was this life-giving
source that often brought refreshment and strength to the ministry of Roger
Ludington. They were living the reality of a dream as Roger, Katherine and
others pursued their heart's desire, standing together, praising the G-d of
Israel in Jerusalem.”
“The
year 1980 served to be yet another milestone in our wilderness journey. To
support our new direction, our building name was changed from "Gospel of
Peace Tabernacle" to "Beth Ha Shofar", meaning "House of
the Trumpet".”