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Early Interracial Oneness Pentecostalism: G. T. Haywood and the Pentecostal Assemblies of the World
Early Interracial Oneness Pentecostalism is a look at what is perhaps the least-known chapter in the history of American Pentecostalism. The study of the first thirty years of Oneness Pentecostalism (1901-31) is especially relevant due to its unparalleled interracial commitment to an all-flesh, all-people, counter-cultural Pentecost. This in-depth study details the lives of its earliest primary architects, including G. T. Haywood, R. C. Lawson, J. J. Frazee, and E. W. Doak, and the emergence of Oneness Pentecostalism and its flagship organization, Pentecostal Assemblies of the World. This is a one-of-a-kind history of Pentecostalism, through the lens of the Jesus' Name movement and the interracial struggles of the period, interlinking the significance of Charles Parham, William Seymour and the Azusa Street revival, COGIC, the newly formed Assemblies of God, and dozens of the earliest Oneness organizational bodies. Exploration of the significance of the role of African American Indianapolis leader G. T. Haywood is central, as are the development of the movement's key centers in the United States and the ultimate loss of interracial unity after more than thirty years. These crucial events marked, indelibly, the U.S., the global missionary, and the autochthonous expansion of Oneness Pentecostalism worldwide. "If 'the color line was washed away in the blood!' at Azusa Street, then its effects were felt longest and strongest in Indianapolis and other circles of the Pentecostal Assemblies of the World. If so, then G. T. Haywood is not merely William J. Seymour's successor but emerges as the exemplary architect of the modern pentecostal vision that the Spirit has been poured out on all flesh--white and black--equally. Additionally intriguing--even disturbing for some--perhaps his Oneness theology is not just about the Godhead and Jesus-name baptism but about one God and one people beyond the color line. Readers will have to wrestle with this idea between the lines of Early Interracial Oneness Pentecostalism." --Amos Yong, Professor of Theology & Mission & Director of Center for Missiological Research, Fuller Theological Seminary, Pasadena, CA "French uncovers one of the most intriguing chapters in early pentecostal history. The Revival's aspiration for oneness of spirit and racial unity was embraced from the beginning by the Pentecostal Assemblies of the World and its towering figure, G.T. Haywood. Precise in detail and thorough in substance, this volume is an essential resource for understanding early Oneness Pentecostalism and its radical vision of unity." --David A. Reed, Professor emeritus, Wycliffe College, University of Toronto, Toronto, ON, Canada Talmadge L. French is a graduate of Wheaton College and Wheaton College Graduate School, and has a PhD from the University of Birmingham, UK. He is author of Our God Is The Story of the Oneness Pentecostals (1999). He is the pastor of Apostolic Tabernacle, Jonesboro, Georgia.
286 pages, Kindle Edition
First published July 2, 2014
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Displaying 1 - 8 of 8 reviews
May 25, 2020
Excellent!
June 17, 2024
This is a must-read for any Apostolic believer today. The history is keenly researched, but in a very readable narrative format. Understanding the struggles, victories, and even large losses that early American Pentecostal pioneers faced in the age of Jim Crow while seeing the interracial vision achieved and then no longer achieved is both inspiring and gut-wrenching respectively. I think that what I most appreciate is French's complete comfortability with honestly diving into the losses of the early interracial movement, as turning a blind eye to such things is what he dubs "historical amnesia," which is all too accurate. Could not recommend it enough.
March 8, 2022
Excellent historical resource. My great-grandparents are named in this book as is the founding Pastor of my local church. I enjoyed my research from this thorough historical project.
October 4, 2022
The extensive research put together by Talmadge L. French for Early Interracial Oneness Pentecostalism is thoroughly descriptive in presentation and is a sobering reminder of the social issues that lurked as a backdrop narrative to the early days of modern Pentecost, particularly those in the Assembly of God and PAW fellowships. French leaves no stone unturned in his relentless search for facts, including discovering an FBI file, filling a wide gap in Pentecostal history. Although the book does not outline a prescriptive takeaway from the racial tensions presented, one does not need to examine themselves too long before coming to terms with their own heart, coming to their own "ah ha" moments.
In the first chapter, French introduces the definitions for his research, Oneness Pentecostalism as the dominant terms of the book, synthesizing that definition with that of Haywood's "without the camp" (p. 16) reference where Haywood first used the metaphorical term to describe the Oneness movement. The term was two-fold, a rejection of doctrine as well as race. He then brings to light several aspects of Oneness Pentecostalism highlighted by its restoration impulse, underlining Haywood as the "champion of the cause, defender, and preacher…and foremost leader in the advancement and success" (p. 22). Without much resistance, Haywood is the benchmark of modern Oneness Pentecostalism. French continues to highlight where he will take his readers; Haywood's long-fought (and unsuccessful) attempt to bring the Assemblies of God into an interracial Oneness camp.
Next, French focuses on the black roots of Pentecostalism by tracing the racial insinuations that led to the framework of Haywood's vision and theology. He starts by recounting the hints of racism by Parham, which led to Seymour's departure to California, and the overwhelming "evidence" that "demonstrated the primacy of the Black roots of Pentecostalism" (p. 42), which was the Black slavery experience, and later the emancipation, all of which added to the ethos of the Black experience. This experience helped in the shaping of a young Haywood, who eventually had an opportunity to, at a young age, work for a newspaper company, The Freeman. Undoubtedly, as an illustrator, writer, and artist (p. 55), G.T. Haywood's mind was given the freedom it needed to develop his ideas of a better future as he sat in the pews of St. Paul Baptist Church. Understandably, French points to these experiential roots (emancipation and deliverance) as the primary springboard and working metaphor for Black's understanding of the prophet's vision of "all flesh."
Chapter three brings readers back to the Azusa Street revival, and the emergence of the coming interracial impact highlighted by the conversion of Haywood as the winds of Pentecost moved eastward to Indianapolis. Frank Bartleman rightly penned, "It seemed that everyone had to go to Azusa" (p. 67); they came from around the continent and world to see what was going on or seek the holy ghost. His later ink, "the color line was washed away in the blood" (p. 68), would not be the case, at least for Haywood and others. Although Howell (and others) seemed that "the rise of Oneness, or Apostolic, or Pentecostalism . . . must also be seen as a reaction against racism …". French paints a watershed moment as Azusa sparked a multicultural appeal and where many felt that the outpouring the Spirt had the potential to spearhead a revolution of multiculturalism in the body of Christ, sadly it did not.
Moving to chapter four, French tells the tale of how J. J. Frazee left his thumbprint on the PAW as the organization became the flagship denomination for Oneness Pentecostalism. This is made possible by the discovery of specific Bureau of Investigation (pre-FBI) records as the denomination moved from Finished Work (a non-Wesleyan theology of sanctification accredited to William H. Durham) to more we see today, Oneness Theology. French emphasizes these "primary sources" (p. 101) that filled in the blanks that answered long-sought questions by theologians from their 1917 PAW Minute Book. The discovery confirmed that many ministers accepted the Finished Work doctrine of sanctification and the Oneness doctrine. Subtly, the discovery of the FBI reports was similar to Dead Sea Scroll discovery in that it filled in the gaps like a few critical missing puzzle pieces. One can only wonder if Durham hadn't passed away early and would have accepted the next iteration of his theology, Baptism in Jesus' Name.
The following years are what French highlights as the Golden Era of Oneness Pentecostalism, which involved a "restorative vision of both Black and White…" (p. 143), where the young organization enjoyed brief stabilization. French highlights the election of Haywood in 1919 as he became the first-ever African American to be chosen to one of the top two positions in the PAW (p. 132). A White majority had inaugurated the golden era. Still, soon the denomination saw an annexation of White ministers through schism, which led to Haywood needing to redraw the color line. The color lines were not washed away in the blood as Frank Bartleman had suggested. One can only imagine what the PAW could have become had it not succumbed to fragmentation. What significant role could it have played during the civil rights era of the United States? Could a united interracial Oneness Pentecostal Church single-handedly defeat Jim Crow laws?
The pressing shadow of the Jim Crow laws was too much to overcome, forcing the PAW to, yet again, redraw the color line. The schism in 1924 ended the interracial Oneness era and in 1925, the PAW reorganized by voting in Haywood as its first bishop. It's hard to disagree with French's commentary, "the restoration impulse within Pentecostalism, and especially the Azusa Street revival, built upon the all-flesh inclusive theology of Pentecost" (p. 169), concluding that neither Christianity as a whole nor Pentecostalism had much desire to continue this viewpoint.
Chapters seven and eight were a rapid fire of sorts, outlining the schisms, splinters, mergers, and attempted mergers, emphasizing the attempt at the renewed attempt for interracial harmony of the Azusa and PAW glory years. Given the ministerial association of French (licensed minister within the UPCI), I applaud him for his honest interpretation of the Oneness movement as it developed within Pentecostalism. Although a bit too academic at times, members and laity should be able to see the book's two-fold themes: the interracial struggles and the development of Oneness Pentecostalism. With a keen eye, French carefully traces the story as we go from Finished Work (livelong progress of sanctification) to the New Issue (baptism in Jesus' Name) to the Godhead of Oneness Theology.
While the book's focus is to present the historicity of Oneness Pentecostalism, the work would not be possible if it did not have a biographical view into the life of G.T. Haywood by outlining his slavery ancestry. In an interview, French suggests (along with others) that Haywood died of a broken heart. Later in that interview, French references the Memphis Miracle, where representatives of various Pentecostal denominations came together to heal the fracture of racism caused decades earlier, creating the PCCNA. One can only wonder what role the PAW would have played if it remained an interracial powerhouse in our nation during the civil rights issues of the 40s, 50s, and 60s. But not only for Black Americans but also Mexican Americans as they found for their civil rights on the west coast (although mainly categorized as fair wage and unionization issues under Caesar Chavez). This insertion is necessary because the patriarchs of the Apostolic Assembly we also licensed under the PAW denomination. French's work is both historical and heroic as he retells the story of early Interracial Oneness Pentecostalism without bias. A much-needed and sobering reminder to all as French retells the story of early Interracial Oneness Pentecostals. As we look forward, may we learn from our past and the painful lessons of our Pentecostal patriarchs.
In the first chapter, French introduces the definitions for his research, Oneness Pentecostalism as the dominant terms of the book, synthesizing that definition with that of Haywood's "without the camp" (p. 16) reference where Haywood first used the metaphorical term to describe the Oneness movement. The term was two-fold, a rejection of doctrine as well as race. He then brings to light several aspects of Oneness Pentecostalism highlighted by its restoration impulse, underlining Haywood as the "champion of the cause, defender, and preacher…and foremost leader in the advancement and success" (p. 22). Without much resistance, Haywood is the benchmark of modern Oneness Pentecostalism. French continues to highlight where he will take his readers; Haywood's long-fought (and unsuccessful) attempt to bring the Assemblies of God into an interracial Oneness camp.
Next, French focuses on the black roots of Pentecostalism by tracing the racial insinuations that led to the framework of Haywood's vision and theology. He starts by recounting the hints of racism by Parham, which led to Seymour's departure to California, and the overwhelming "evidence" that "demonstrated the primacy of the Black roots of Pentecostalism" (p. 42), which was the Black slavery experience, and later the emancipation, all of which added to the ethos of the Black experience. This experience helped in the shaping of a young Haywood, who eventually had an opportunity to, at a young age, work for a newspaper company, The Freeman. Undoubtedly, as an illustrator, writer, and artist (p. 55), G.T. Haywood's mind was given the freedom it needed to develop his ideas of a better future as he sat in the pews of St. Paul Baptist Church. Understandably, French points to these experiential roots (emancipation and deliverance) as the primary springboard and working metaphor for Black's understanding of the prophet's vision of "all flesh."
Chapter three brings readers back to the Azusa Street revival, and the emergence of the coming interracial impact highlighted by the conversion of Haywood as the winds of Pentecost moved eastward to Indianapolis. Frank Bartleman rightly penned, "It seemed that everyone had to go to Azusa" (p. 67); they came from around the continent and world to see what was going on or seek the holy ghost. His later ink, "the color line was washed away in the blood" (p. 68), would not be the case, at least for Haywood and others. Although Howell (and others) seemed that "the rise of Oneness, or Apostolic, or Pentecostalism . . . must also be seen as a reaction against racism …". French paints a watershed moment as Azusa sparked a multicultural appeal and where many felt that the outpouring the Spirt had the potential to spearhead a revolution of multiculturalism in the body of Christ, sadly it did not.
Moving to chapter four, French tells the tale of how J. J. Frazee left his thumbprint on the PAW as the organization became the flagship denomination for Oneness Pentecostalism. This is made possible by the discovery of specific Bureau of Investigation (pre-FBI) records as the denomination moved from Finished Work (a non-Wesleyan theology of sanctification accredited to William H. Durham) to more we see today, Oneness Theology. French emphasizes these "primary sources" (p. 101) that filled in the blanks that answered long-sought questions by theologians from their 1917 PAW Minute Book. The discovery confirmed that many ministers accepted the Finished Work doctrine of sanctification and the Oneness doctrine. Subtly, the discovery of the FBI reports was similar to Dead Sea Scroll discovery in that it filled in the gaps like a few critical missing puzzle pieces. One can only wonder if Durham hadn't passed away early and would have accepted the next iteration of his theology, Baptism in Jesus' Name.
The following years are what French highlights as the Golden Era of Oneness Pentecostalism, which involved a "restorative vision of both Black and White…" (p. 143), where the young organization enjoyed brief stabilization. French highlights the election of Haywood in 1919 as he became the first-ever African American to be chosen to one of the top two positions in the PAW (p. 132). A White majority had inaugurated the golden era. Still, soon the denomination saw an annexation of White ministers through schism, which led to Haywood needing to redraw the color line. The color lines were not washed away in the blood as Frank Bartleman had suggested. One can only imagine what the PAW could have become had it not succumbed to fragmentation. What significant role could it have played during the civil rights era of the United States? Could a united interracial Oneness Pentecostal Church single-handedly defeat Jim Crow laws?
The pressing shadow of the Jim Crow laws was too much to overcome, forcing the PAW to, yet again, redraw the color line. The schism in 1924 ended the interracial Oneness era and in 1925, the PAW reorganized by voting in Haywood as its first bishop. It's hard to disagree with French's commentary, "the restoration impulse within Pentecostalism, and especially the Azusa Street revival, built upon the all-flesh inclusive theology of Pentecost" (p. 169), concluding that neither Christianity as a whole nor Pentecostalism had much desire to continue this viewpoint.
Chapters seven and eight were a rapid fire of sorts, outlining the schisms, splinters, mergers, and attempted mergers, emphasizing the attempt at the renewed attempt for interracial harmony of the Azusa and PAW glory years. Given the ministerial association of French (licensed minister within the UPCI), I applaud him for his honest interpretation of the Oneness movement as it developed within Pentecostalism. Although a bit too academic at times, members and laity should be able to see the book's two-fold themes: the interracial struggles and the development of Oneness Pentecostalism. With a keen eye, French carefully traces the story as we go from Finished Work (livelong progress of sanctification) to the New Issue (baptism in Jesus' Name) to the Godhead of Oneness Theology.
While the book's focus is to present the historicity of Oneness Pentecostalism, the work would not be possible if it did not have a biographical view into the life of G.T. Haywood by outlining his slavery ancestry. In an interview, French suggests (along with others) that Haywood died of a broken heart. Later in that interview, French references the Memphis Miracle, where representatives of various Pentecostal denominations came together to heal the fracture of racism caused decades earlier, creating the PCCNA. One can only wonder what role the PAW would have played if it remained an interracial powerhouse in our nation during the civil rights issues of the 40s, 50s, and 60s. But not only for Black Americans but also Mexican Americans as they found for their civil rights on the west coast (although mainly categorized as fair wage and unionization issues under Caesar Chavez). This insertion is necessary because the patriarchs of the Apostolic Assembly we also licensed under the PAW denomination. French's work is both historical and heroic as he retells the story of early Interracial Oneness Pentecostalism without bias. A much-needed and sobering reminder to all as French retells the story of early Interracial Oneness Pentecostals. As we look forward, may we learn from our past and the painful lessons of our Pentecostal patriarchs.
March 30, 2020
Insightful book. Great for history lovers. Shorter than it appears also since almost half the book is appendix and a fourth of each page is footnotes. The FBI investigation into the PAW part of the book in particular caught my attention.
May 6, 2021
Pentecostal Pioneer
Major historiography of the beginnings of 20th century Pentecostal pioneers and all their efforts, foibles,and triumphs in building the movement.
Major historiography of the beginnings of 20th century Pentecostal pioneers and all their efforts, foibles,and triumphs in building the movement.
March 25, 2022
Must read on Pentecostal history
As usual, Dr. French leaves no stone unturned or rationale silent. This is a masterful and necessary work that we are all better for reading.
As usual, Dr. French leaves no stone unturned or rationale silent. This is a masterful and necessary work that we are all better for reading.
May 29, 2024
A great historical book about Pentecostalism.
Displaying 1 - 8 of 8 reviews