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
Chri~tianity'.~ With his father, William visited the Cantel's Mission Hall in
Islington and there experienced early Pentecostal worship. People sang with their
hands raised, singing in an abandoned, fervent and rapturous manner, 'which
reminded me of the Welsh Revival'.' Choruses were sung repeatedly,
interspersed with spontaneous, improvised singing. No one led the service;
everyone was free to make a contribution. People knelt or sat, cried or laughed,
shouted or sang as they felt the Sprit move them.' His experience of the Baptism
in the Holy Spirit was accompanied by tongues, laughter and shaking. He wrote,
'drunk with the Spirit, I rose and tried to ascend the stairs but could not proceed
until I was assisted up and into the room assigned unto us, ... Laughing
irrepressibly, praising God with abandon."
It was clear to see how this spontaneity could become abused and a cause for
dishonour. As a result, Boddy wrote his series of guidelines for leaders of
Pentecostal gatherings. He suggested that I Corinthians 14 must be taken
literally - only 3 people were to beallowed to present messages in tongues at any
one meeting. Caution was given concerning the use of prophecy, in the light of
the disgrace that had been brought upon Pentecostal meetings following the
unfulfilled prophecy given in 1907 that declared that Colombo would be
destroyed. He recognised that the 'workings of the unconscious are very, very
deep' aqd that consequently, it was possible for people to present erroneous
words of prophecy.' Similarly, the use of 'The Lord says' was not to be used to
place spoken prophecy on the same canonical level as Scripture. He also felt that
prayers that included too many references to the devil did-more harm than good
by diverting Christians' attention away from the Lord. Because there had been
charges of immorality made against the Pentecostals, Boddy was aware of the
' Ibid, 21.
' Ibid, 21-23.
' Ibid, 51-52. His description of reactions to the presence of the Spirit are reminiscent of
general revivalism, whether the experiences of the early Quakers, those attending the Cane
Ridge Revivals, or those receiving the eponymous Toronto Blessing. It had also been the
experience of the Salvation Army in their early days. Brengle wrote, 'shouting and praising
God is to salvation what flame is to fire' (S.L. Brengle, Helps to Holiness, London: Salvationist
Publishing and Supplies, 1927~ [1896], 121. Horridge points to the War Cry reports of
'Revelling on the floor in the Spirit's love' and 'jumping for Jesus' (War Cry, 27 November
1880,3; 'shouting, leaping and lying prostrate' (War Cry, 11 May 1882, 3). They were,
Honidge points out, unashamedly charismatic' (C.K. Horridge, Salvation Army: Origins and
Early Days, 1865-1900, Godalming, Surrey: Ammonite Books, 1993,99-100).
' A.A. Boddy, "The Pentecostal Baptism", 2. Undated, but probably written between January-
March 1908. There is a reference to more than 4 months of the Pentecostal outpouring in
Britain. This refers to the period September-December 1907; he also refers to more than 60
who are speaking in tongues at the time of publication. We know that Boddy was the 50th
British person to speak in tongues on 4 December 1907, and by April 7, had been recorded as
doing so (Confidence, April 1908,5).
need to safeguard their reputation. Therefore, late meetings, in particular, needed
careful handling. He suggested that young people should not be allowed to stay
to these late meetings, but rather leave earlier with their parents. Marriages
needed to be built up, especially if the marriage was between a Christian and a
nonbeliever. Criticisms needed to be met with strong love. The need of all was
for sanctification so that the scriptural promise would be safeguarded.
Sanctification was deemed to be protection against any misuse of the gifts. In
particular, he felt that it was important not to push young believers into positions
that they would not be able to sustain.'
AN EXAMPLE OF AN EARLY VISITOR TO SUNDERLAND
This advice was borne out of the meetings held in All Saints. Each Thursday,
there was a prayer meeting where 'full salvation for body, soul and Spirit is
proclaimed'.' Alongside these meetings were other gatherings where people
would be prayed for. During the period October-May 1908, numerous visitors
had made their way to the Vicarage to investigate and ultimately receive the
blessing of Pentecostalism. One such early visitor was Smith Wigglesworth, a
man who was to become a colossal Pentecostal legend. In 1907, Wigglesworth
was 48 years old. His Christian life reflected most of the evangelical
developments that had dominated in the late nineteenth century. Born into a
strong Methodist family, with a grandmother who had been one of the earliest
Methodists in Yorkshire, he was, unaccountably, confirmed into the Church of
England in 1872. During his early teenage years, he came under the influence of
the Plymouth Brethren, the climax of this relationship being his rebaptism at the
age of 17. The emergence of the Salvation Army attracted him with its sense of
activism and at the age of 20, he joined a Salvation Army corps in Liverpool. He
was the product of the evangelistic fervour of Methodism, Anglican Puritanism,
Brethren holiness and restorationist emphases and the revival activism of the
Salvation ~ rmy.~
Whilst attending the Army, he met and married one of the officers, Mary Jane
(Polly) Featherstone. In line with Army custom, she resigned her commission.
Together they established an independent Mission Hall in Bowland Street,
Manningham, Bradford, complete with a brass band and vigorously engaged in
open-air work.' Regular visitors to Keswick, they were also active supporters of
Reader Harris' work. In his magazine Tongues of Fire, their meeting hall in
Bradford is listed as one of the venues for a Pentecostal League of Prayer group.
' Ibid. 2
' A.A. Boddy, These signs shall follow, Leaflet on tongues, no 3, (np, nd), 4.
' J. Hywel Davies, Baptised by Fire: The History of Smith Wigglesworth, (London: Hodder &
Stoughton, 1987,24-34.
' Confidence, February 191 0,35.