jepta 2001 21 - European Pentecostal Theological Association

The Journal of the European Pentecostal Theological Association, Vol. XXI, 2001
The Earliest Days of British Pentecostalism: Neil Hudson
minimal grasp of foreign languages and superficial awareness of local
; knowledge. However, on his return to Britain, he began to be feted as a famous
, explorer. He would later reminisce, 'the world became attractive and I undertook
adventures in Africa, Russia, British Columbia, etc.'.'
Spiritually, he began to align himself openly with elements of the Holiness
Movement during this time. In 1888, he joined the Pentecostal League of Prayer
and took an active role in its development in Sunderland. On 21 September
1892, he was leading a communion service when 'the Holy Spirit in infinite love
came'. Boddy, with 'tears in eyes, [and] voice broke' felt assured that 'he had
come and that I was 'fi~lfilled' with his grace and heavenly benediction .... The
longing of my heart was satisfied; my constant prayer was answered'.' Resulting
in an overwhelming sense of being loved and being able to love, he understood
this experience to be the Baptism in the Holy Spirit as understood in Holiness
circles. However, by 1896 he had left Sunderland again to take a locum tenancy
at All Saints, Ramleh, Egypt. Lavin's view is that this placement was accepted
due to emotional pressure upon him in Sunderland. Lavin believed that 'the
indications imply that he had had a nervous breakdown. He wrote about the
'black night' he had been through'.' Boddy later testified to the difficult period
he experienced around this time. Referring to his Baptism in the Holy Spirit, he
write, 'I have never been again on the former plane of my experience ... though I
was soonled into the wilderness to be sorely tempted of the de~il'.~
Taylor is much more positive about Boddy's travels, indicating the value they
were to provide in the light of later developments. He suggests that his travelling
resulted in a wide ecumenical vision, the development of his literary aspirations
which found a focus in Confidence and the simple fact that he had become wellknown.'
Although Taylor may be correct about the result of his travels, Lavin
may be more perceptive in providing the motivation behind the constant
travelling. In the Latter Rain Evangel, Boddy later confessed that he had been
motivated to travel 'not in order to preach Christ, but to write books of travel and
to be somewhat of an expert on the people he then st~died'.~
Boddy, before the period of overseeing the development of British
Pentecostalism, can be viewed as a restless man, struggling with periods of
depression, who, when under emotional pressure, would be likely to completely
' 'Interview with AA Boddy, Pentecostal Convention at Sunderland' (Reprinted from North
Star, Darlington, May 24, 191 5), Confidence, June 191 5, 107.
' A.A. Boddy, 'The Writer's Testimony', Confdence, April 1909,98.
Lavin, 34.
' A.A. Boddy, 'Some Sacred Memories', Confidence, February 1914,24.
' Taylor, 1 16.
Lavin, 36.
withdraw from his responsibilities. The emergence of the Pentecostal groups
gave him both a spiritually satisfying experience, but also, maybe, a legitimate
reason to continue his travelling.
Although he had visited Wales during the time of the Revival there, his ongoing
desire for spiritual awakening in his own life and ministry caused him to visit
Christiana (Oslo) in 1906 to meet T.B. Barratt. Boddy had heard of Pentecostal
phenomena breaking out in other parts of the world and went to Norway 'to
enquire into the Movement of the Blessed Holy Spirit' ' This visit seems to have
been the first occasion during which he heard people speaking in tongues. He
was impressed by the spirituality of the Norwegians and began to desire to speak
in tongues himself, believing that the anointing of the Spirit would cause him to
be a more effective pastor. Later he wrote, 'I stood with Evan Roberts in Paul-of-
Pandy (sic) [Tonypandy], but have never witnessed such scenes as those in
Norway' The meetings emphasised the place of tongues and healing in the
believer's life, particularly in light of the fact that Christ's imminent return was
expected. He wrote, 'Hands were stretched towards heaven accompanied by
enthusiastic shouts as the cry went up, 'Jesus is coming again" Initially, Boddy
claimed to have received the Pentecostal Baptism in the Spirit on 5 March 1907,
although he was not to speak in tongues for another nine rnonth~.~ During the
summer of that year, he visited the Keswick Convention, having prepared a
special pamphlet, 'Pentecost for England', urging those attending to accept the
Pentecostal understanding of glossolalia being an authentic evidence of having
received the Spirit. This was a bold move since he himself had not yet received
the gift of tongues. In fact, at that time he only knew of six people in Britain who
had spoken in tongues; these were connected with a group meeting in Brixton.'
EARLY BRITISH PENTECOSTALS
There is an almost total paucity of information on this group meeting in Brixton.
Boddy referred to the group in the first issue of Confidence, giving them credit
for being the first Pentecostal centre in England, commenting that the 'Lord
keeps his work here pure'.6
' Boddy, 'Some sacred memories', 24.
Boddy quoted in T.B. Barratt, 'How Pentecost came to Great Britain in 1907', Redemption
Tidings, October 1933,3.
'1bid:
'A.A. Boddy, 'The Pentecostal Movement', Confidence, August 1910,194.
'Boddy was in contact with various independent groups throughout Britain due to the popularity
of his booklets on healing and Christian experience. In particular, the booklets Identification
and Health in Christ were widely read (A.A. Boddy, 'The Pentecostal Movement', Confidence,
August 1910, 194).
Confidence, April 1908, 7. There was a sermon given by Catherine Price published in the 17
October 1909 issue, 235-238, entitled 'Behold the Lamb of God'. However, no fiuther personal
information was given.