Charles Fox Parham

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Charles Fox Parham (4 June 1873 - c. 29 January 1929^[2]) was an American preacher who was instrumental in the formation of Pentecostalism."^[3] Also an Apostolic Faith movement of independent churches (initially called "missions") grew across the southern and western US from meetings Parham held there. While press reports were initially favorable in some of the areas Parham ministered, some of the large main line churches, and church hierarchy in Zion City, were not pleased with his ministry and did what they could to discourage furtherance of his teachings. As a result some of the press reports became more negative as his ministry approached its peak in in 1906 and 1907.

Parham was a controversial figure throughout his ministry. As one paper commented in 1916, "He is one of the most loved, and at the same time one of the most hated, men in the United States".^[1] Those against him appear to have tried anything to lessen his reputation by any means possible, so not a lot of weight can be placed on unproven allegations. Parham's detractors were still active enough at the time of Parham's death in 1929 that, according to one source, his eventual grave marker was postponed and an initial unlabelled marker was was used to avoid having the grave harmed.^[2]

One example of the hostility was how a couple religious papers (ones that were actively against Parham and his ministry) reprinted damaging reports, based in part on rumors, with a substantial number of added "facts".(p223-225)^[3] Those papers appear to have liberally "enhanced" the only unbiased report, printed in the July 19, 1907, issue of the "San Antonio Light", San Antonio Texas, which said that Parham was detained on morals charges.^{[3] [4]} These biased religious papers never mentioned that the subject was immediately dropped in the original local papers. It appears there was no further mention in the legitimate papers because the charges never even reached the stage of indictment because there was "absolutely no evidence which merited legal recognition". Even the city attorney "was satisfied it was all spite work".^{[5] [3]} Despite the total lack of evidence, and even the unclear status regarding what was alleged, religious leaders of the time (who disagreed with Parham's beliefs) kept the unproven allegations before the people. In the moral climate of the time, even unproven allegations were enough lessen a minister's influence and keep people from his ministry.^[6] Rather than battle in this environment, Parham practiced his belief of non-resistance and withdrew from Texas to his prior home area of Baxter Springs, Kansas. From there he ministered to a congregation he had previously started, continued to publish his news newsletter, and continued to minister across the country as doors were opened until his death over 20 years later. While Parham had a strong following among those who accepted his ministry and teachings, he was never able to get away from the old allegations and bitterness from those opposed.^[5]

Another example of accusations against Parham were the allegations of racism. Although Parham received criticism from Southerners at the time for going against culture in not conforming with segregation, because of a few comments and his endorsement of some aspects of British Israelitism, many have tried to brand Parham as a racist.

Contents 1 Bio 1.1 Life and Career 1.2 Ministry 1.3 Death 2 Controversy 2.1 Allegations of Racism 2.2 Freemasonry 2.3 Morals Questioned 2.4 Doctrinal Differences 3 Legacy 4 References 5 Notes 6 Works 7 External links

[edit] Bio

[edit] Life and Career

Born in Muscatine, Iowa, on 4 June 1873, Parham began coordinating independent services at the age of 15, and in his early adult life had already made a name for himself. He was affiliated with the Methodist and Holiness movements. Parham disagreed with the hierarchy of the Methodist church, and later, would also alienate many of his followers by declaring their worship style invalid (based on what he felt was excess emotionalism and a lack of spiritual leadership).^[5] In 1895, he broke with the mainstream Methodist denomination and established his own ministry, staying free formal structure and organization (outside the local church) for the remainder of his ministry.

He married the daughter of a Quaker, Sarah Thistlewaite. Their engagement was in summer of 1896,^[3] and the details and date of their marriage are given by Parham's wife in Chapter V of her 1930 biography on Parham. It says they "were married, December 31, 1896; the Friend's Ministers, Jonathan Ballard and his wife had charge of the service at my grandfather's home."^[5] This would have made Parham 23 years old when they married. The other date, given at the end of the same book, quotes an article on Parham from Volume 3 of "History of Kansas and its People", published in 1928. That article says that Parham's marriage was solemnized December 31, 1895,^[5] appears to have been a typographical error, since his wife should have known when they were married. Other earlier dates given later by others provided earlier date which would not fit with details related by Mrs. Parham in the 1930 biography or with the timing of their engagement.

[edit] Ministry

Parham was an active evangelist and Bible teacher. He began preaching when he was 15 years old, had a short period of disillusionment while in college,^[3] then re-committed his life to preaching the gospel on the condition that he "would not have to take collections or beg for a living"(p7)^[5]. From that point Parham stepped out into a ministry by faith, operating on that basis for the rest of his life. He was already an active evangelist by the time he met his future wife at the age of 19. Starting in 1893, at the age of 20, he pastored a couple churches (a Methodist one at Eudora Kansas, and one he had started earlier that year at nearby Linwood, Kansas) as a "supply pastor". In 1895, while attending an ordination service for ministers, Parham realized that Methodist preachers "were not left to preach by direct inspiration" and immediately surrendered his preachers license and severed all connections with the denomination.^[3] After that the primary focus of his life's ministry was as an evangelist.

In 1898, Parham moved his ministry to Topeka, Kansas, starting a healing home there. The 1930 biography on Parham acknowledges that Parham "deciding to know more fully the latest truths restored by the later day movements", took a sabbatical from his work at the healing home in 1900 and "visited various movements, such as Dowie's ... the Eye-Opener work ... Malone's work ... Dr. Simpson's ... Sanford's ... and many others."(page 48)^[5] While he saw and looked at other teachings and models when he visited the other works, most of his time was spent at Sanford's work and in an Ontario, Canada, religious campaign of Sanford's.^[3] From Parham's later writings, it appears he incorporated some, but not all, of the the ideas he observed into his view of Bible truths (which he later taught at his Bible schools).^[7] In addition to having an impact on what he taught, it appears he picked up his Bible school model, and other approaches, from Sanford's work.^[3] When he returned from this sabbatical, those left in charge of his healing home had taken over and, rather than fighting for control, Parham started Bethel Bible College in Topeka, operating the school on a faith basis, not charging tuition, depending on God to supply the needs of the school.

Prior to starting his Bible school, Parham had heard of at least one individual in Sanford's work who spoke in tongues and had reprinted the incident in his paper. He had also come to the conclusion that there was more to a full baptism than others acknowledged at the time.^[3] By the end of 1900, Parham had led his students at Bethel Bible School through his understanding that there had to be a further experience with God, but had not specifically pointed them to speaking in tongues. While Parham's account indicates that when classes were finished at the end of December, he left his students for a few days, asking them to study the Bible to determine what evidence was present when the early church received the Holy Ghost,^[5] this is not clear from the other accounts.^{[7] [3]} The students had several days of prayer and worship, and held a New Years Eve "watch-night" service at Bethel (December 31, 1900). The next evening (January 1, 1901) they also held a worship service, and it was that evening that Agnes Ozman felt impressed to ask to be prayed for to receive the fullness of the holy spirit and asked to be prayed for to receive this.^[3] Immediately after being prayed for, she began to speak in what they referred to as "in tongues", speaking in what was believed to be a known language.^[7]

Some alleged that Ozman was the first person to do so since the event of Pentecost in the New Testament book of the Acts of the Apostles, however there are hundreds of other recorded instances including St. Francis of Asissi, Martin Luther, Saint Augustine, and others starting around 1800. Parham, in his paper, even acknowledged one of these, and in his first book acknowledged others.^[3] From the writings of those directly involved in the event, it appears that they (the students) had not been told what to believe about this, but had been led to a belief that there was more to an experience with God than they previously had, and had begun to seek for that further experience. Although Parham may have reached his conclusion earlier,^[3] it does not appear he had yet told the students of this, and the students did not themselves come to that opinion until after Ozman's initial experience with tongues.^[7] Historians indicate that the difference between the tongues that came initially under Parham's ministry, and what had happened previously, was that the speaking in tongues this time came as a direct result seeking the Holy Ghost and an associated study of the Bible. There is some disagreement whether the students understood that what they were looking for was the evidence of receiving the Holy Ghost, but it appears Parham had believed this before then, had led the students in this direction in their studies. Within days after the event the students believed this was that tongues was the evidence confirming it was received.^[3] Previously the experience had been more random and was felt to be more in the nature of ecstatic utterances. The low profile of the other instances, plus the press coverage and the controversy in the papers, apparently caused people to think it was the first time since the day of Pentecost.

While it appears that speaking in tongues was not first received through Parham's ministry, the focus on what what it meant (as the "evidence") appears to have started there, and shortly afterwards it gained momentum. Most in the Pentecostal movement would point to him as being a key person in the early days of the movement. Prior to 1906 (i.e. in 1903 - 1905), Parham held services in Kansas, Missouri, Oklahoma, and Texas, where "baptism of the holy spirit with speaking in tongues" was often present. William Seymour, the initial preacher at Azusa street, attended Parham's bible college in the winter of 1905, and went out from there to Los Angeles, bringing many of Parham's teachings with him.

When Seymour was in Los Angeles and the Azusa Street revival was beginning, a request came for Parham to go to Zion City (a community then in religious turmoil resulting from financial problems the community was going through) to hold some meetings. Parham responded, held meetings there, and as a result many in Zion City, including FF Bosworth, John G. Lake, and other ministers who later became well known in pentecostal circles, had pentecostal experiences. Zion City had been founded by Alexander Dowie as a community where Christian morals would guide community life, and prior to Parham arriving, had been a one church community (Dowie's church). The people there were already committed to Christian values, already believed in divine healing, and already had a zeal for the Gospel. Parham's intrusion into the community was strongly resisted by the head of Dowie's church, Overseer Voliva, who initially even prevented them from using any of the public buildings for holding services. Despite this church hierarchy resistance, his coming was well received by many of the community leaders (some had formerly been officials in Dowie's church) who were ready for further growth in the Gospel. The initial Word people heard rang true, people opened up their homes, and religious services proceeded despite everything the local church hierarchy tried to prevent the services. Those who attended Parham's services and saw the further gospel light there were rejected from Dowie's church, but a spark was lit in their lives and the Gospel fire spread. From Zion City, possibly to as great an extent as from Los Angeles, Pentecost spread around the world.

After 1906 in Zion City, Parham's ministry continued until his death over 20 years later, but it was not long before he began to decline as a further major national influence. This decline was caused by a number of factors. Resistance to his ministry, hatred, bitterness, strife, and persecution arose, and scandal was alleged by those opposed to his ministry. Many did not appreciate or accept his teachings and lack of organizational structure and , and others did not appreciate his stand for "discerning the spirits" (similar to Dr. Simpson's teaching) and against excess emotionalism, "fanaticism and wild-fire". Parham's wife said that he did not let bitterness come in, did not retaliate, and preached non-resistance, quoting Parham in saying that these were the ways of those who refused to accept the truth that was presented. The start of the decline was when the head of Dowie's church in Zion was against what he saw as intrusion into their religious community and did what he could to resist Parham's influence. Next, Parham visited Seymour on Azusa street, tried to provide correction regarding the emotionalism and other things he saw, and was asked not to return. Then there were those who tried to have Parham start a formal organization (and place them within it) who turned from Parham when he refused. On top of this, the allegations of racism, scandal, and doctrinal differences all appear to be related responses and added to Parham's loss of influence.

As Goff noted in his biography on Parham, there appeared to be a "noticeable decline" in Parham's travels for 1909, followed by a "dramatic resurgence in activity from 1910 on".(p230)^[3] Parham's ministry appears to have have been strong and well received in many areas, especially among the believers he had originally introduced the gospel to in both Kansas and Texas, and among those who came in under his later ministry (despite the resistance and slurs). Over the years that followed, Parham also held meetings in California, Nevada, New Mexico, Oklahoma, Mississippi, Missouri, Alabama, Oregon, Idaho, New Jersey, New York, Michigan and even Canada, and he still had "thousands of friends around the country". Among those who accepted and followed his teachings he remained a loved and highly respected minister. Even though Parham's revivals were non-denominational, many who saw the Word the way Parham preached it wanted to associate together, and hundreds of independent churches (or "missions" as Parham called them) formed as a result of his revivals across the United States and Canada. Some would travel for hundreds of miles to hear Parham preach even later in his ministry. There was a time when up to 7,000 people attend individual Parham services, and his camp meetings regularly had over a thousand people in attendance, with numbers higher on the weekends. In the 1930 biography on Parham, his wife quotes Volume 3 of "History of Kansas and its People", published in 1928 which records that "a New York statistician has given Mr. Parham credit for the conversion of fully 2,000,000 persons, though his personal appeals and through the medium of ministers who have loyally followed his teachings and examples."(p450).^[5] His friends and supporters remained strongly for him, while his detractors became more bitter and kept up the persecution.^[5]

[edit] Death

As a boy, Parham had contracted a severe rheumatic fever which damaged his heart and contributed to his poor health. At one time he almost died. Parham recovered to an active preaching life, strongly believing that God was his healer. While he recovered from the rheumatic fever, it appears the disease probably weakened his heart muscles and was a contributing factor to his later heart problems and early death.^[3] By 1927 early symptoms of heart problems were beginning to appear, and by the fall and summer of 1928, after returning from a trip to Palestine (which had been a lifetime desire), Parham's health began to further deteriorate. Those who knew him said that they saw him stopping at times to catch his breath when walking even short distances. Still a desire to minister drove him forward. In early January 1929 Parham took a long car ride with two friends to Temple, Texas, where he was to be presenting his pictures of Palestine. Word came the following Monday that he was very sick, and when his wife arrived she found out that his heart was bad and he was unable to eat. He collapsed the prior Saturday (January 5, 1929) while showing his slides. Over his resistance (he wanted to keep on with his preaching tour) his family brought him home, and on the afternoon of 29 January 1929 Charles Fox Parham died in the confines of his home in Baxter Springs, Kansas. ^[8] (p 413)^[5]

[edit] Controversy

[edit] Allegations of Racism

While some now allege that Parham was a "racist" or a "separationist". Parham's writings and biography confirm that he did not feel it was appropriate to have intermingling of blacks and whites in the services and did not believe in inter-racial marriages.

It is ironic that Parham has been labeled a rascist due to the fact that, in his day, he faced criticism for his open attitude toward the races. Parham allowed a black preacher to speak to a group of white people in Texas. He also spoke in predominantly African American churches and was well respected by the African American community in Topeka, Kansas.

Parham's actions stepped beyond what a racist of the period would have done. He allowed William J. Seymour, a Black minister, to attend his bible school in Texas in 1905 (something many from the south of his era would have been reluctant to do). One account, repeated in many books, is that Seymour had to sit in an adjacent classroom or in the hall (due to Texas race laws), but special allowance was made for him to attend. But Pauline Parham, his daughter-in-law recounts:

One of those who applied for enrollment was William J. Seymour, who had been encouraged to do so by Lucy Farrow. His entry into the Bible school must have caused some consternation because of the Jim Crow and segregation laws that time in Texas. Dad Parham, being from Kansas, was not used to such laws and customs and he welcomed Seymour into the classroom. There is an undocumented account, repeated in many books, that Seymour was required to sit in an adjoining room and listen to the lectures through an open door. The account I heard from those present was that he was welcomed into the class along with everyone else.^[9]

Seymour became influential in the movement and (although he was Black) was a colleague of Parham's who took the doctrine of tongues to Los Angeles, where the crucial Azusa Street Revival would take place in 1906. Then, in late 1906, Parham made a special trip to visit Seymour in Los Angeles, at Seymour's request, to try to help control the emotionalism and other problems which were occurring. And the biography on Parham documents that Blacks were welcome at a number of Parham's later meetings, even in Kansas, though it appears segregation probably applied within those meetings.

While Parham was in Los Angeles in late 1906, terminology from Parham's upbringing appears to have surfaced and he denounced parts of the revival as being like a "darky camp meeting." This comment was made in response to the emotionalism he observed. While Parham believed in "manifestations of the Spirit", he was against the excesses and what he called the "manifestations of the flesh" that he observed in Los Angeles, which Parham said made "God is sick at His stomach!" While his comments would not be politically correct in today's racially sensitive environment, it appears his comments were aimed at the actions he observed (which Seymour had recognized were a problem and had asked him to come and help deal with) rather than the people, specific races, or strong racist beliefs.^[10]

For whatever the reason (i.e. whether racial or otherwise), local elders at Azusa street did not agree with or accept Parham's attempt at correction of these manifestations and asked him to leave after only a few services. After this separation it appears Seymour began to distance himself from Parham, going so far as to eventually claim that "the Azusa St. Mission was where the Baptism of the Holy Spirit first fell" (1930 Parham biography, p164).

Some articles allege that Parham was a Klansman, and claim there are written records confirming that Parham became a full member of the Ku Klux Klan during 1910.^[11] Yet the source and validity of the documents themselves is not provided, and this is is hotly debated by supporters of Parham. Parham's supporters contend the KKK didn't even exist at this time (supported by the Wikipedia article on the KKK, which says the Klan did not start until 1915).^[12] An undated (probably 1925)^[5] poster for a Parham camp meeting is provided by one web site to support the allegation that Parham was involved with the Klan,^[13], yet what it says at the bottom "K-onvincing K-onvicting K-onverting" is open for interpretation in various ways (i.e. location was K-ingman K-ansas). The rumor that Parham was involved in the Klan may have developed from the name of his revival meeting.

It is important to note that the KKK in Parham's time was not primarily seen as an anti-black organization. Rather, it emphasized family values and was concerned with limiting Irish immigration and the spread of Roman Catholicism. It had great political power in some parts of the country. Even Harry Truman, who later integrated the military, joined the Klan in 1922.

A 2004 edition of the Journal Pneuma declares:

With the Klan having gained such prominence in the 1920s, it is not surprising that Parham would comment on them and their activities. Parham never belonged to the Klan (as some have asserted) and his commendation of them is likely related to their championing of patriotism, marriage and family, not to their masked racial agenda. Parham went on to declare that even the supposedly positive efforts of the Klan were doomed to failure because they lacked a purely spiritual agenda.^[14]

The report of the meetings in Apostolic Faith, quoted in Parham's biography, simply mentions events common to gospel meetings.^[5] The only mention of the KKK in the 1930 biography about Parham was a comment that "we also held services in the K.K.K. Hall in Saginaw, Mich, before leaving the east". That refers to a February 1927 meeting, complete context refers to gospel meetings Parham was holding, there is no indication of KKK related beliefs anywhere in the book, and it could simply have been an available hall for the meetings.^[5]

By 1910 Parham had already been isolated by most of Pentecostalism, so unproven allegations from the era are suspect, and could be a result of misunderstanding what was observed. Many were against Parham's ministry, alledging anything which might decrease the impact of his ministry. Parham did operate out of Baxter Springs, an area that then practiced segregation, and even now it still has a low non-white population, yet he allowed blacks to attend his services, even ones held in near his home. Given Parham's active full time ministry, and the frequency and intensity of his meetings, it appears he would have had little time for involvement in any organization, and his available writings do not appear to have been influenced by KKK values, although it appears that by the end of his life at least part of his views would have been ones acceptable to the KKK. His writings do reflect an early and continuing belief in British Israel theology, something which has been used by some to support KKK type beliefs. The points used by some to support an alleged KKK membership could also have other explanations, and even timing for when the KKK restarted does not line up with when some allege Parham joined. While Parham was probably not a member of the KKK, by the 1920's one Parham biographer indicates that Parham had become concerned after WWI about the anarchy and radical ideology that seemed to pervade American society. As a result, Parham felt no qualms about offering high praise for the reorganized KKK, and in 1927 Parham issued a call for all members of the "invisible empire" to coordinate their "high ideals" with a genuine restoration of "old time religion".(p157)^[3] It appears that Parham viewed at least part of the KKK values as ones that lined up with his views of morality and his view of the Bible.

[edit] Freemasonry

Parham was probably a member of the Freemasons at some time in his life.^[15] The 1930 biography on Parham (page 32) says "Mr. Parham belonged to a lodge and carried an insurance on his life. He felt now that he should give this up also."^[5] The question is one of timing, the extent of his involvement, and how much of their teachings became merged with his theology. From his wife's comments, it appears he was originally involved because of the good deeds they did in looking after their fellow man (something he did not feel the churches did a good job of doing), not because of their beliefs. Because many in the Pentecostal movement oppose the Freemasons so bitterly, some have said that he left the organization when he started his "Full Gospel" ministry. This would fit with the comment in the biography. What is clear is that, at the peak of his ministry (between 1900 and mid-1907) he had little time for involvement in any organizations. His bible school and his preaching were an all consuming task. Even his active later ministry left little free time for activities like lodges. Some feel there is evidence that Parham was still a member of the Freemasons in 1928 (they feel he "appeared to still have Masonic tendencies"), but source documents for this are not quoted. They may be drawing an inference from a letter that Parham wrote back home from his Palestine trip where he said "I am going to bring a gavel home with me ... I am going to present it to the Masonic lodge in Baxter Springs with my respects."(p373)^[5] Yet if he had been a member then, it is likely that his wife's earlier comment in the same book, where it tells of Parham's decision to leave the lodge, would have been different. She said "I had been taught in the Friend's church not to believe in secret organizations, and was very glad for his decision" [i.e. to leave the lodge].(p32)^[5] It is just as likely that the gavel was simply a present for friends he had known since his original involvement. If Parham was involved in Freemasonry, the ultimate question is what the level of his involvement was, when he was involved, and if there are any indications of these beliefs in his ministry, especially during the period of his highest influence in the early pentecostal movement (from 1900 to 1907). Lower level involvement in smaller communities can be more of a social involvement than a belief in or an understanding of their principles (as it appears was the situation with Parham's early involvement with the lodge).

[edit] Morals Questioned

By late 1906 Parham was getting a lot of resistance from churches who were against the beliefs he was presenting. Different things were tried to lessen his influence. In July 1907, local San Antonio, Texas, newspapers reported that Parham was detained on "morals charges".^[16] Another article (apparently quoting a suspect anti-Parham religious paper) claims that Parham was "charged with sodomy of young males". Another writer infers that it was masturbation, indicating that it was "based on the statement of one individual, charging that he observed [Parham] while peeking through the keyhole ... misconducting himself when alone in his room."(p223)^[3] Because of this, even the nature of the original allegation is therefore not clear, and may have been suspect even at the time. On top of this, the articles say that Parham "vigorously denied the charges".^[17] While some ministers of the era (ones who were adverse to Parham's teachings) alleged that the charges did not go forward because nobody was willing to testify, the charges were ones which, under Texas law, were a felony. Given the moral climate at the time (very negative toward any allegation of sexual misconduct) they would have been actively pursued if there was any evidence.^[3] There are no court records of the event in Texas because, as Parham's wife pointed out, the allegations never even made it to the stage of an Indictment (meaning there was absolutely no credible evidence to even lay charges), let alone enough evidence to go to trial. There was simply no evidence against Parham and it appears he was believed in his denial.^{[3] [5]}

Given the resistance to Parham's ministry, his followers believed that the allegations were a tool used by some of the churches, possibly Dowie's church at Zion. Historians point out that Overseer Voliva, the man who was then in charge of Dowie's church in Zion (which was strongly opposed to the pentecostal movement as brought by Parham), would not let the unproven allegations disappear into the past, regularly bringing them up. Viola also appears to have been responsible for having the local papers in Zion City (which were under his control) publish character slurs against Parham associates there, alleging misconduct on their part. And in Texas Parham had been instrumental in a church that had been under Dowie's (and later Viola's) control breaking their association with Zion City.^{[18] [3]} Even the more extreme (and unsupported) morality allegations against Parham have been traced to the Zion City newspaper (which was under Viola's control).^[3] And there was resistance to his ministry from other areas also, both because he was against formalism and because he was against extremes of emotionalism. Parham's wife, in her 1930 biography on Parham (page 198)^[5], said that the city attorney told Parham that he would not "even call the case to trial for he 'was satisfied it was all spite work'". She also says that she was with her husband "at the date set in the indictment, but the case was never called, the prosecuting attorney declaring that there was absolutely no evidence which merited any legal recognition".

What is clear is that the situation never made it any further, and under the law there should be a presumption of innocence until proven guilty. As well, even under Biblical principles an accusation against an elder should not have been received or accepted without proper witnesses. Even though there are no other recorded incidents of Parham's morality being questioned again, the taint of the initial allegations, regularly brought up by his detractors, scarred Parham's reputation for the rest of his life. As a result his religious influence was lowered in many areas. As one historian pointed out, after the 1907 accusation "many early Pentecostals considered him to be an embarrassment to the movement."(p112).^[7] Even some participants in original outpouring distanced themselves from Parham, and one didn't even mention his name in her testimonies of the event.^[7]

After these allegations, Parham no longer had the same major active influence in the development of the Pentecostal movement he previously had. He withdrew his base of operation to his prior home area at Baxter Springs, Kansas, and from then on operated from the church he had previously started there. The 1930 biography on Parham shows that, even after the 1907 allegations, Parham's national evangelistic ministry continued to grow from the original core of believers who came in previously (and stayed with him), as well as those who later came in under his later ministry. The difference was that in later years the unproven charges and other allegations were regularly raised by his detractors, decreasing his influence with many who fell prey to the comments.

[edit] Doctrinal Differences

In addition to the scar created by the unproven morals charges, the historians who have studied Parham's life also point to doctrinal differences as a factor which caused some in the holiness and pentecostal movements to distance themselves from Parham.

The most controversial of Parham's beliefs at the time was his belief that hell was not eternal - that it would eventually end. According to the 1930 biography on Parham's life, Parham came to this conclusion when studying the Bible with his future wife's grandfather. The historians indicate this belief was not well received by many of the theologians who heard it.

Another controversial belief of Parham's, which does not seem to have been as controversial in the early 1900's, was Parham's acceptance of at least some elements of British (or Anglo) Israel theology. Parham appears to have first heard of and believed this doctrine early in his ministry, when he was still pastoring a Methodist church, hearing of it from Bishop A. H. Allen, who was a life long friend of Parham's after that.(p421)^[5] Around 1900 British Israelism appears to have had a number of followers, including Alexander Dowie and Frank Sanford (both ministers Parham had studied in his 1900 Sabbatical). Parham's 1902 book "A Voice Crying in the Wilderness" reprinted in 1910, and then printed again after the 1930 biography about Parham, has several chapters on this, clearly confirming his acceptance of many portions of the doctrine. Chapter titles include "The Tribe of Judah - Queen Victoria's Pedigree from Adam Down Without Missing a Generation" (claiming to trace her linage through King David), and "Ten Lost Tribes Discovered". The 1930 biography written by Parham's wife also mentions Parham preaching on this subject in 1916 and in the 1920's.^[5] Parham's acceptance and preaching of these points may form part of the belief among some that Parham was a racist and connected with the KKK. Portions of British Israel theology, taken out of their full context, could be used to support some typical KKK racial beliefs, creating the possibility of KKK members supporting his ministry.

Along with Parham's belief in British Israelism, Parham also preached a great deal on prophecy and believed that the end of the world, and the coming of Christ, were very close. This was part of his belief structure even when he was pastoring a Methodist church in the mid-1890's. A letter from a minister friend of his (recorded in the 1930 biography) mentioned the first time he met Parham. He asked Parham "do you know that these are the last days, and that Jesus is coming soon?" Parham's reply was "Every sanctified man knows that". (page 422)^[5] According to the testimonies in the biography, Parham had the ability to set this forth very clearly and convincingly, and this ability may have been part of the reason for the success of his ministry. His convincing Biblical arguments that the end of the world as we know it was near did not sit well with those church leaders who did agree with his beliefs.

Parham was also against man made hierarchy and leadership, feeling that God would lead his church through independent local assemblies. He also lived by the principle that if God was in a ministry, He would support it, and that a minister should not have to beg for money or manipulate things to be supported. Both of these beliefs were contrary to how traditional churches believed and operated. When in 1907 some in Zion attempted to have Parham set up a structure and hierarchy (similar to most organizations), Parham resigned his position as "Projector of the Apostolic Faith Movement". He claimed that he "simply followed a well considered plan ... made years ago, never to receive honor of men or to establish a new Church."^[5] From that point on, he operated solely as an independent evangelist. This step, and the belief behind it, left Parham outside the eventual structures established by others, and outside the political support that those structures offered their ministry.

[edit] Legacy

The Charles F. Parham Center for Pentecostal-Charismatic Studies is an "independent research facility" on the campus of South Texas Bible Institute in Houston, Texas. It is one of several organizations to consider Parham a founding leader of the Pentecostal movement.^[19]

Parham's main teaching was Holy Ghost's baptism and it's evidence of speaking in tongues; biblical teaching that was ignored in past times.

[edit] References

[edit] Notes

[edit] Works

• A Voice Crying in the Wilderness (Baxter Springs, KS: Apostolic Faith Bible College, 1902)
• The Everlasting Gospel (Baxter Springs, KS: Apostolic Faith Bible College, 1911)
• Selected Sermons of the Late Charles F. Parham, ed Sarah E. Parham (Baxter Springs, KS: Apostolic Faith Bible College, 1941)
• The Life of Charles F. Parham, Founder of the Apostolic Faith Movement, by Sarah E. Parham (Baxter Springs, KS: Apostolic Faith Bible College, 1930)

NOTE: even though these books are difficult to locate through standard book stores, all of these books are still stocked and sold at reasonable prices by The Apostolic Faith Bible College, 335 West 10th Street, Baxter Springs, Kansas 66713, ph (620)856-5281.

[edit] External links

• Official Website of the Ministry That Charles Parham Started (Apostolic Faith Bible College - Baxter Springs, Kansas)
• The Assemblies of God
• Apostolic Faith Church