{"id":1903,"date":"2018-01-24T20:02:58","date_gmt":"2018-01-24T20:02:58","guid":{"rendered":"https:\/\/iphc.org\/gso\/?p=1903"},"modified":"2018-01-24T20:06:30","modified_gmt":"2018-01-24T20:06:30","slug":"gaston-barnabas-cashwell-outpouring-flesh","status":"publish","type":"post","link":"https:\/\/iphc.org\/gso\/2018\/01\/24\/gaston-barnabas-cashwell-outpouring-flesh\/","title":{"rendered":"This is That: Gaston Barnabas Cashwell and the Outpouring on All Flesh"},"content":{"rendered":"

Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: for these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that<\/u><\/strong> which was spoken by the prophet Joel; and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy.<\/em> Acts 2:14b-18<\/strong><\/p>\n

This year marks the 120th<\/sup> anniversary of the organizational beginnings of what has become the International Pentecostal Holiness Church. B. H. Irwin\u2019s Fire-Baptized Holiness Association formed in 1898. That same year, A. B. Crumpler set in order the first Pentecostal Holiness Church in Goldsboro, North Carolina, and N. J. Holmes launched the Altamont Bible and Missionary Institute (now Holmes Bible College). Their early years were marked by a common evangelistic zeal for souls, commitment to living holy, and hunger for supernatural power to witness in the \u201celeventh hour\u201d they believed was upon them.<\/p>\n

Out of this mix of passions came some courageously counter-cultural actions. They ministered to African-Americans in the small-town South, Native Americans in rural Oklahoma, Italian and Jewish immigrants in Appalachian coal towns, and even settlements of transients and \u201cmixed race\u201d people scattered across the nation. They took a courageous stand against abortion (\u201cchild murder\u201d), corrupt partisan politics, and the emerging consumer culture that defined happiness by possessions. They built orphanages and homes for \u201cunwed mothers\u201d in state after state. They often celebrated the right of women, children, and the uneducated to preach the gospel when anointed by the Lord. And they gave sacrificially of their scarce resources to send the love of Jesus to lost and destitute people both at home and abroad.<\/p>\n

Preachers like G. B. Cashwell, who we now know as the \u201cApostle of Pentecost to the South,\u201d were attracted to these radically evangelistic groups at the turn of the 20th<\/sup> century. As early as 1903, Cashwell hungered for a fresh outpouring of purity that would keep believers free from the distractions of \u201cthe world\u201d and of \u201cspiritual gifts\u201d that would empower them to turn that world upside down for Jesus. Like many others, Cashwell was looking for a coming end-time pentecostal revival to accelerate the evangelization of the world\u2014a revival they could point to and say, \u201cThis is that!\u201d <\/em><\/strong><\/p>\n

In the Fall of 1906, Cashwell read about the Azusa Outpouring in Los Angeles, a revival led by an African-American preacher, William J. Seymour. In September 1906, Seymour began publicizing the revival with headlines like \u201cLos Angeles Being Visited by a Revival of Bible Salvation and Pentecost as Recorded in the Book of Acts.\u201d His Apostolic Faith<\/em> ran powerful testimonies of sanctified people receiving a subsequent Holy Ghost baptism initially evidenced by speaking in tongues. This experience was often followed by a miraculous physical healing or the instantaneous ability to preach or play instruments with an ability not previously possessed. Determined to find out if this is that<\/em><\/strong>, Cashwell fasted and prayed for six days on a train from North Carolina to California.<\/p>\n

Cashwell does not tell us what he was expecting the Asuza Revival to look like once he arrived, but we have one compelling hint. The article that drew Cashwell to Los Angeles was penned by a \u201cDr. W. C. Dumble,\u201d who had just traveled from Toronto to visit the Azusa Mission. The entire article is now lost, but a suggestive fragment preserved by G. F. Taylor tells the remarkable story of what happened to a California man after he received his Spirit baptism and spoke in tongues. His exuberant praise during family worship so disturbed the neighbors that the local magistrate sentenced him to \u201cthirty days at hard labor on a chain-gang with twelve Mexicans.\u201d Though the man knew no Spanish, \u201cGod gave him the tongue, so that he could pray for them and speak in their own language.\u201d Surely Cashwell discerned in Dumble\u2019s account the potential glossolalia held for realizing his passion to see ordinary but devout believers suddenly and supernaturally equipped to evangelize in unprecedented unity across social, cultural, and religious divisions.<\/p>\n

Yet, Cashwell experienced some initial disillusionment once in Los Angeles. This was not due to the loud chorus of \u201cunknown tongues\u201d or the ecstatic dances and joyful shouting that disoriented many pastors and reporters who visited the Asuza Mission. It was not what the revival sounded<\/em> like that bothered Cashwell initially\u2014but what it looked<\/em> like. He had a clear desire to see the poor, children, women, transients, immigrants, and the uneducated brought into the kingdom before Christ returned, but the limits of his radicalism were clearly exposed when he saw those same people leading the outpouring.<\/p>\n

After five days of more fasting and praying upstairs in the Asuza Mission, Cashwell \u201cdied to many things\u201d and was then able to receive his Pentecost when several black youths laid their hands on him in a service lead by a white woman. In Los Angeles, Cashwell discovered that Pentecost has both an infilling<\/em> power and a dissolving<\/em> power\u2014the latter challenging traditional social barriers that made the church virtually indistinguishable from the world around it.<\/p>\n

The Pentecostal Revival G. B. Cashwell spread across the South in 1907 featured both the spiritual<\/em> and the social <\/em>empowerment he had come to embrace while in California. Those without money or education were mightily used by God to shake their communities and even the world. Public ministry was more readily opened to women. Young people, including children, were baptized in the Holy Ghost and operated in supernatural gifts. Old people were encouraged to take up preaching or go to the mission field. And, at least for a while, barriers erected by generations of racial and ethnic prejudice were challenged.<\/p>\n

Many of these counter-cultural tendencies existed in fledgling form in the three groups that organized in 1898. But when Cashwell returned to declare that he had found a this is that<\/em><\/strong> revival at the Asuza Mission, he brought them more than a new doctrine concerning Holy Ghost baptism; he also brought the acceleration of the radical idea that God wanted to pour out His Spirit \u201cupon all flesh\u201d without regard to class, ethnicity, gender, educational attainment, or age. And Cashwell\u2019s almost immediate impact on the Fire-Baptized Holiness Association, the Pentecostal Holiness Church of North Carolina, and Altamont Bible and Missionary Institute leaves no doubt that we have inherited a legacy that values ALL GENERATIONS<\/a> as essential and equally valuable in carrying out our mission.<\/p>\n

 <\/p>\n

By Daniel Woods
\n<\/strong>
\nDaniel lives in Falcon, NC, where he serves as the lead pastor of the Culbreth Memorial Pentecostal Holiness Church and director of the North Carolina Conference School of Ministries. He holds the position of\u00a0Faculty Emeritus at Ferrum College, where he taught history from 1982 to 2014. Before coming to Falcon, Dan served as the Cornerstone Conference WIN Director and pastored the Collinsville Pentecostal Holiness Church. He studied at Emmanuel College, Roanoke College, the University of Georgia, the University of Mississippi, and Yale University. Dan has been married to Gwendolyn for 32 years. They have five children and five grandchildren.<\/p>\n","protected":false},"excerpt":{"rendered":"excerpt","protected":false},"author":2,"featured_media":1905,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","date_recorded":"","explicit":"","block":"","filesize_raw":"","jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[520,1],"tags":[510,521,522,181],"class_list":{"0":"post-1903","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-allgenerations","8":"category-general","9":"tag-510","10":"tag-all-generations","11":"tag-daniel-woods","12":"tag-january","13":"entry"},"title_es":"Esto es eso: Gaston Barnabas Cashwell y el derramamiento de toda carne","content_es":"Por el Dr. Daniel Woods<\/strong> Ye, hombres de Judea, y todos los que habit\u00e1is en Jerusal\u00e9n, s\u00e9pan esto de ustedes, y escuchen mis palabras; porque estos no est\u00e1n borrachos, como supon\u00e9is, viendo que es solamente la tercera hora del d\u00eda . Pero esto es lo que<\/u><\/strong> fue dicho por el profeta Joel; y en los \u00faltimos d\u00edas, dice Dios, derramar\u00e9 de mi Esp\u00edritu sobre toda carne; y profetizar\u00e1n vuestros hijos y vuestras hijas, y vuestros j\u00f3venes ver\u00e1n visiones, y vuestros ancianos so\u00f1ar\u00e1n sue\u00f1os. y sobre mis siervos y sobre mis siervas derramar\u00e9 en aquellos d\u00edas de mi Esp\u00edritu; y ellos profetizar\u00e1n.<\/em> Hechos 2: 14b-18<\/strong> Este a\u00f1o se cumple el 120 aniversario<\/sup> de los principios de organizaci\u00f3n de lo que se ha convertido en la Iglesia Internacional de Santidad Pentecostal. La Asociaci\u00f3n de Santidad Bautizada por Fuego de BH Irwin se form\u00f3 en 1898. Ese mismo a\u00f1o, AB Crumpler estableci\u00f3 la primera Iglesia de Santidad Pentecostal en Goldsboro, Carolina del Norte, y NJ Holmes lanz\u00f3 el Instituto B\u00edblico y Misionero de Altamont (ahora Holmes Bible College). Sus primeros a\u00f1os estuvieron marcados por un celo evangel\u00edstico com\u00fan por las almas, el compromiso de vivir en santidad y el ansia de poder sobrenatural para presenciar en la \"hora und\u00e9cima\" que cre\u00edan que estaba sobre ellos. De esta mezcla de pasiones surgieron algunas acciones valientemente contraculturales. Ellos ministraron a los afroamericanos en el sur de la peque\u00f1a ciudad, a los nativos americanos en las zonas rurales de Oklahoma, a los inmigrantes italianos y jud\u00edos en las ciudades de carb\u00f3n de los Apalaches, e incluso a los asentamientos de transe\u00fantes y personas de \"raza mixta\" diseminadas por toda la naci\u00f3n. Tomaron una postura valiente contra el aborto (\"asesinato infantil\"), la pol\u00edtica partidista corrupta y la cultura de consumo emergente que defin\u00eda la felicidad por las posesiones. Construyeron orfanatos y hogares para \"madres solteras\" en un estado tras otro. A menudo celebraron el derecho de las mujeres, los ni\u00f1os y los incultos a predicar el Evangelio cuando los ungi\u00f3 el Se\u00f1or. Y dieron sacrificadamente sus escasos recursos para enviar el amor de Jes\u00fas a la gente perdida e indigente tanto en casa como en el extranjero. Predicadores como GB Cashwell, que ahora sabemos como el \u201cap\u00f3stol de Pentecost\u00e9s al Sur\u201d, fueron atra\u00eddos a estos grupos radicalmente evangel\u00edsticas a la vuelta del siglo 20.<\/sup> Ya en 1903, Cashwell ansiaba un nuevo derramamiento de pureza que mantuviera a los creyentes libres de las distracciones del \"mundo\" y de los \"dones espirituales\" que los capacitar\u00edan para cambiar ese mundo para Jes\u00fas. Al igual que muchos otros, Cashwell estaba buscando un avivamiento pentecostal venidero para acelerar la evangelizaci\u00f3n del mundo, un avivamiento que podr\u00edan se\u00f1alar y decir: \"\u00a1Esto es todo!\"<\/em><\/strong> En el oto\u00f1o de 1906, Cashwell ley\u00f3 sobre el derramamiento de Azusa. en Los \u00c1ngeles, un avivamiento dirigido por un predicador afroamericano, William J. Seymour. En septiembre de 1906, Seymour comenz\u00f3 a publicitar el avivamiento con titulares como \"Los \u00c1ngeles siendo visitados por un avivamiento de la salvaci\u00f3n b\u00edblica y Pentecost\u00e9s registrado en el libro de los Hechos\". Su Fe Apost\u00f3lica<\/em> public\u00f3 poderosos testimonios de personas santificadas recibiendo un bautismo posterior del Esp\u00edritu Santo inicialmente evidenciado por hablar en lenguas. Esta experiencia a menudo fue seguida por una curaci\u00f3n f\u00edsica milagrosa o la capacidad instant\u00e1nea de predicar o tocar instrumentos con una habilidad que no pose\u00eda previamente. Decidido a averiguar si esto es todo<\/em><\/strong> , Cashwell ayun\u00f3 y or\u00f3 durante seis d\u00edas en un tren desde Carolina del Norte a California. Cashwell no nos dice lo que esperaba que fuera el Asuza Revival una vez que lleg\u00f3, pero tenemos una pista convincente. El art\u00edculo que llev\u00f3 a Cashwell a Los \u00c1ngeles fue escrito por un \"Dr. WC Dumble, \"que acababa de viajar desde Toronto para visitar la Misi\u00f3n Azusa. Todo el art\u00edculo est\u00e1 perdido, pero un sugerente fragmento conservado por GF Taylor cuenta la notable historia de lo que le sucedi\u00f3 a un hombre de California despu\u00e9s de que recibi\u00f3 su bautismo en el Esp\u00edritu y habl\u00f3 en lenguas. Su exuberante alabanza durante el culto familiar perturb\u00f3 tanto a los vecinos que el magistrado local lo sentenci\u00f3 a \"treinta d\u00edas de trabajos forzados en una cadena de pandillas con doce mexicanos\". Aunque el hombre no sab\u00eda espa\u00f1ol, \"Dios le dio la lengua, para que \u00e9l podr\u00eda orar por ellos y hablar en su propio idioma \". Seguramente, Cashwell discerni\u00f3 en el relato de Dumble la potencial glosolalia celebrada por darse cuenta de su pasi\u00f3n por ver a creyentes ordinarios pero devotos dotados s\u00fabita y sobrenaturalmente para evangelizar en una unidad sin precedentes a trav\u00e9s de las divisiones sociales, culturales y religiosas. Sin embargo, Cashwell experiment\u00f3 una desilusi\u00f3n inicial una vez en Los \u00c1ngeles. Esto no se debi\u00f3 al estruendo de \"lenguas desconocidas\" o las danzas ext\u00e1ticas y los gritos gozosos que desorientaron a muchos pastores y periodistas que visitaron la Misi\u00f3n Asuza. No era lo que sonaba<\/em> el avivamiento que inicialmente molestaba a Cashwell, sino c\u00f3mo se ve\u00eda<\/em> . Ten\u00eda un claro deseo de ver a los pobres, ni\u00f1os, mujeres, transe\u00fantes, inmigrantes y sin educaci\u00f3n tra\u00eddos al reino antes de que Cristo regresara, pero los l\u00edmites de su radicalismo quedaron claramente al descubierto cuando vio a esas mismas personas dirigiendo el derramamiento. Despu\u00e9s de cinco d\u00edas de ayuno y oraci\u00f3n en la parte superior de la Misi\u00f3n Asuza, Cashwell \"muri\u00f3 por muchas cosas\" y pudo recibir su Pentecost\u00e9s cuando varios j\u00f3venes negros le pusieron las manos en un servicio liderado por una mujer blanca. En Los \u00c1ngeles, Cashwell descubri\u00f3 que Pentecost\u00e9s tiene tanto un poder de reabastecimiento<\/em> como un poder de disoluci\u00f3n<\/em> ; este \u00faltimo desaf\u00eda las barreras sociales tradicionales que hacen que la iglesia sea pr\u00e1cticamente indistinguible del mundo que la rodea. El renacimiento pentecostal GB Cashwell, que se extendi\u00f3 por el sur en 1907, exhibi\u00f3 tanto el empoderamiento espiritual<\/em> como el social<\/em> que hab\u00eda llegado a adoptar mientras estaba en California. Aquellos sin dinero o educaci\u00f3n fueron poderosamente utilizados por Dios para sacudir a sus comunidades e incluso al mundo. El ministerio p\u00fablico se abri\u00f3 m\u00e1s f\u00e1cilmente a las mujeres. Los j\u00f3venes, incluidos los ni\u00f1os, fueron bautizados en el Esp\u00edritu Santo y operados con dones sobrenaturales. A las personas mayores se les anim\u00f3 a continuar la predicaci\u00f3n o ir al campo misionero. Y, al menos por un tiempo, se desafiaron las barreras erigidas por generaciones de prejuicios raciales y \u00e9tnicos. Muchas de estas tendencias contraculturales exist\u00edan en forma incipiente en los tres grupos que se organizaron en 1898. Pero cuando Cashwell regres\u00f3 para declarar que hab\u00eda encontrado un este es ese<\/em><\/strong> avivamiento en la Misi\u00f3n Asuza, les trajo m\u00e1s que una nueva doctrina concerniente a la Santa Bautismo de fantasmas; tambi\u00e9n trajo la aceleraci\u00f3n de la idea radical de que Dios quer\u00eda derramar Su Esp\u00edritu \"sobre toda carne\" sin distinci\u00f3n de clase, etnia, g\u00e9nero, nivel educativo o edad. Y el impacto casi inmediato de Cashwell en la Asociaci\u00f3n de Santidad Bautizada por el Fuego, la Iglesia de Santidad Pentecostal de Carolina del Norte y el Instituto B\u00edblico y Misionero de Altamont no deja dudas de que hemos heredado un legado que valora TODAS LAS GENERACIONES como esenciales e igualmente valiosas para llevar a cabo nuestra misi\u00f3n .","author_name":"","jetpack_featured_media_url":"https:\/\/iphc.org\/gso\/wp-content\/uploads\/sites\/5\/2018\/01\/All-Generations-GSO-2018-3.jpg","jetpack_shortlink":"https:\/\/wp.me\/pb62Bx-uH","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/posts\/1903","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/comments?post=1903"}],"version-history":[{"count":0,"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/posts\/1903\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/media\/1905"}],"wp:attachment":[{"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/media?parent=1903"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/categories?post=1903"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/iphc.org\/gso\/wp-json\/wp\/v2\/tags?post=1903"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}