Azusa History Overturned: The Parhamite Roots (Ep 650) 🔗 **Source:** [Azusa History Overturned: The Parhamite Roots (Ep 650)](https://www.youtube.com/watch?v=u7FWDQjZs7g#transcript) > [!note]+ Document Notes > tags: [pentecostal-history, new-apostolic-reformation, charles-parham, azusa-street, church-history, religious-discernment] > author: John Collins > source: Leaving the Message (William Branham Historical Research Podcast) > reference: https://read.readwise.io/read/01kx4v5fe1gh6n4hm7ybvs8baq > date created: {{date:YYYY-MM-DD}} {{time:HH:mm}} > > # 🏷️ Title: Azusa History Overturned: The Parhamite Roots (Podcast Episode 650, Leaving the Message) > <!-- deep-read:sections start --> ## 🧭 Table of Contents - [📝 Summary](#-summary) - [📖 Main Content](#-main-content) - [🗒️ Notes](#️-notes) - [📚 References](#-references) - [🗣️ Paraphrase](#️-paraphrase) - [📰 Newsletter](#-newsletter) - [✅ Action Items](#-action-items) - [🧪 Hypotheses](#-hypotheses) - [📊 Methodology](#-methodology) - [❓ Questions](#-questions) - [🔮 Future Research](#-future-research) - [💡 Implications](#-implications) - [🧠 Learning Styles Assessment](#-learning-styles-assessment) - [📊 Accessibility Assessment](#-accessibility-assessment) - [🌍 DEIB Assessment](#-deib-assessment) - [✅ Logical Validity](#-logical-validity) - [🛡️ DARVO Analysis](#-darvo-analysis) - [🎯 Conclusion](#-conclusion) ### 🔗 References - William Branham Historical Research — william-branham.org (host's own source archive, cited throughout) - *Weaponized Religion: From Christian Identity to the NAR* (John Collins, Amazon/Kindle/Audible) - Primary document discussed: *The Apostolic Faith*, Vol. 1, No. 1 (Los Angeles, 1906) ## 📝 Summary - Host John Collins argues that the New Apostolic Reformation (NAR) is not a new movement but a century-old rebranding of "Parhamism" — the "apostolic faith" theology of Charles Fox Parham, whom he calls the father of modern Pentecostalism. - Why it matters: mainstream Pentecostal history traces the movement's origin to William J. Seymour and the 1906 Azusa Street revival. Collins says that lineage is a deliberate "coverup culture" that erased Parham after his 1907 arrest. - Key stakeholders: Pentecostal/charismatic historians, NAR-adjacent ministries, and the William Branham Historical Research audience (a discernment/ex-movement community). - Risks and tradeoffs: the episode leans heavily on one primary source (the first *Apostolic Faith* issue) plus the host's own prior work, and mixes documented facts with speculation and characterization presented as history. - Bottom line: Collins wants listeners to re-anchor the movement's genealogy on Parham (Dowie → Parham → Seymour → Branham → latter rain → NAR) rather than on Azusa Street. ## 📖 Main Content - **Central thesis.** The NAR is "Parhamite Pentecostal restorationism after a century of evolution." The same DNA — modern apostles, end-times harvest, tongues, dominion/territorial warfare, signs-and-wonders hierarchy — reappears under new labels across each generation. - **Genealogy Collins draws.** John Alexander Dowie (Zion City faith-healing empire, self-styled Elijah/first modern apostle) → Charles Fox Parham (positioned as the "Elisha," second apostle, founder of the Apostolic Faith movement in Topeka, 1900–01) → William J. Seymour (trained under Parham in Houston; led Azusa Street 1906) → the postwar healing revival and William Branham (mentored by Parhamite F.F. Bosworth) → latter rain / manifested sons of God → prophetic networks (Vineyard, Kansas City Prophets, shepherding) → NAR (term coined by C. Peter Wagner, who Collins says described something that already existed). - **Named "Parhamites."** John G. Lake (took apostolic faith missions to Africa) and F.F. Bosworth (Zion City music leader who later mentored Branham) are the connective figures. Gordon Lindsay — founder of Christ for the Nations, Branham's *Voice of Healing* publicist — claimed conversion in a Parham meeting, tying the modern apostolic networks back to Parham. - **The documentary core.** Collins reads from *The Apostolic Faith*, Vol. 1 No. 1 (Los Angeles, 1906): its "Letter from Brother Parham" calls Parham "God's leader in the apostolic faith movement"; the "Old-Time Pentecost" column dates the work to Topeka "about 5 years ago" and reports ~13,000 adherents already; and "Tongues Convict Sinners" clips text "from the Apostolic Faith published by Charles Fox Parham at Baxter, Kansas." Collins uses these to argue Azusa was a continuation, not an origin, and even questions whether the "Vol. 1 No. 1" framing is accurate. - **The "coverup."** Parham was arrested in July 1907 (a year after Azusa broke out in 1906) on charges involving young men; per Collins, parents testified in a Texas trial and Parham's defense was that he could not help what he did in his sleep. Collins says the movement then swapped its public face to Seymour and declared Azusa the "first," erasing Parham. - **Money/scam framing.** Parham is tied to a "rocks into gold" investment scheme, an Ark of the Covenant fundraising claim, and visits to Frank Sanford's Maine commune and Dowie's Zion City. Collins concedes he cannot prove Parham's motives ("whether he was a perpetrator or a true victim... is left open to history"). - **Contested claims to flag.** Much rests on characterization ("the types of circles he ran with," "same DNA"), on the host's uncorroborated prior podcasts/books, and on inference from a single magazine issue. Dates and figures (e.g., Dowie's "$10,000 in 10 years" vs. "half a billion in today's money") are internally inconsistent and unsourced in the episode itself. ### 🗒️ Notes #### ⏱️ Setup — two Pentecostal origin camps - Some Pentecostals trace the faith to Seymour, others to Parham; the schism decided which "first apostle" you followed. - Collins' stronger-than-usual claim: NAR = another iteration of Parhamism. #### ⏱️ Thesis — apostolic faith → new apostolic reformation - Parham branded his movement the "Apostolic Faith"; the name literally reappears in "New Apostolic Reformation." - Core idea in both: modern apostles have come to prepare the world for the end of days. #### ⏱️ Parham and money - "Rocks into gold from God" investment scheme; framed as victim in newspapers but was also an investor. - Ark of the Covenant fundraising; reportedly mugged near Chicago by an angry follower. - Visited Frank Sanford (Maine cult, boats for global spiritual warfare, one sank) and Dowie's Zion City. #### ⏱️ Zion City and the Parhamite sect - Dowie: "richest man in the West," faith-healing homes where many donors died and were removed quietly at night. - When Dowie's mental decline was published, "prophets" (Parham among them) came to seize Zion City. - Sect members: John G. Lake, F.F. Bosworth; a photo Collins cites even includes Seymour. - Earliest "deliverance ministry" here allegedly killed people (Leticia Krueger cited) by forcibly "casting out demons" — snapping an arthritic woman's bones. #### ⏱️ The genealogy through Branham to NAR - Healing revival (1910s–40s) → celebrity tent-revivalist model. - Branham (40s–60s): prophet-healer model, new revelations, angelic appearances; claimed an "Elijah" ministry (as Dowie and Parham had). - Latter rain merged with postwar healing revival (Oral Roberts, others) → prophetic networks (Vineyard, Kansas City Prophets, shepherding) → NAR; Wagner coined the term for a pre-existing thing. #### ⏱️ The 1906 Apostolic Faith magazine - "Letter from Brother Parham": "God's leader in the apostolic faith movement," planned to visit L.A. Sept 15, "I rejoice in God over you, my children." - "Old-Time Pentecost": work began in Topeka ~5 years earlier; prayer tower (compared to IHOP-KC 24/7 prayer); ~13,000 adherents; churches that reject it "backslide." - "Tongues Convict Sinners": clips from *The Apostolic Faith* "published by Charles Fox Parham at Baxter, Kansas" — a first issue quoting a prior issue. #### ⏱️ Tongues theology - Parham's original intent: xenoglossy — real foreign languages missionaries could use abroad (a China mission failed when no one understood). - Evolved into unknown/unintelligible tongues; Collins calls the original "more biblical" than what followed. #### ⏱️ The arrest, schism, and coverup - Azusa 1906; Parham arrested ~July 1907; defense: "I can't help what I did in my sleep." - 1907 schism: Seymour camp vs. dedicated Parhamites (Lake, Bosworth) who continued apostolic faith missions. - Movement rebranded around Seymour; Parham erased as the father. Collins: this erasure is the proof of coverup culture. #### ⏱️ Close — the "splatter gun" of history - Collins spent ~10 years tracing Branham back to a presumed Azusa "epicenter," but concluded Azusa was just the most-hyped of several concurrent tongues revivals. - Promotes *Weaponized Religion* and the william-branham.org book/source pages. ## 📚 References - [William Branham Historical Research](https://william-branham.org) — host's source archive and Charles Fox Parham page. - *The Apostolic Faith*, Vol. 1 No. 1 (Los Angeles, September 1906) — primary document quoted at length. - *Weaponized Religion: From Christian Identity to the NAR* — John Collins (Amazon, Kindle, Audible). - Scholarly context (not cited in episode; recommended for verification): Grant Wacker, *Heaven Below*; Gastón Espinosa, *William J. Seymour and the Origins of Global Pentecostalism*; James Goff, *Fields White Unto Harvest: Charles F. Parham*. ## 🗣️ Paraphrase - The host claims the NAR is old wine in new skins: Charles Parham's "apostolic faith" movement, evolved over a century, with tongues becoming prophecy and dominion strategy layered on. - He argues Parham, not Seymour, was the movement's true father, and that Pentecostal historians erased Parham after his 1907 arrest for offenses involving young men. - His main evidence is the first Azusa Street *Apostolic Faith* magazine, which names Parham "God's leader," dates the work to Topeka years earlier, and even reprints Parham's own Kansas publication — implying Azusa was a continuation, not an origin. - He chains Parham to Dowie before him and to Branham, latter rain, and NAR after him, calling the whole line the same "DNA" rebranded. - He concedes some points are characterization or inference he cannot prove, but insists the documentary lineage itself is not opinion. ## 📰 Newsletter - This one is a church-history deep cut, not a WordPress release — but it's a clean case study in source discipline for anyone who publishes research online. Collins builds an entire revisionist genealogy off a single 1906 magazine issue and his own back-catalog, which is exactly the kind of citation chain a good editorial process (or a good plugin like a footnotes/citations block) would want to surface and let readers verify. If you run a history or discernment site, the lesson is to link every load-bearing claim to a primary scan, tag speculation as speculation, and give readers the raw document — the credibility win is in the transparency, not the hot take. ## ✅ Action Items #### DevRel - Developer advocacy: not applicable to this source — no technical product surface. - Education: build a "verify the primary source" explainer using this episode's *Apostolic Faith* magazine claims as a worked example. - Developer experience: not applicable to this source. - Developer marketing: not applicable to this source. - Community management: for discernment/history communities, publish a sourcing standard (primary scan required for genealogical claims). - Internal/external/cross-project: not applicable to this source. #### OSPO - Not applicable to this source — no open-source or governance dimension in the content. #### Community - Maintainers: not applicable to this source. - Contributors: invite historians to submit corroborating or contradicting primary documents. - Sponsors: not applicable to this source. - Ecosystem: cross-check claims against peer-reviewed Pentecostal scholarship before amplifying. #### WordPress - Documentation: if hosting this kind of research, adopt an examples-first citation pattern (claim → linked primary scan). - Accessibility: ensure any on-screen document images shown in the video have transcribed text alternatives. - Others: not applicable to this source. #### The WPCC - Not applicable to this source. ### FAIR - Not applicable to this source — no software provenance or governance content. ## 🧪 Hypotheses - If the NAR is genuinely "Parhamite restorationism," then core NAR doctrines (modern apostles, end-times harvest, tongues-as-power, territorial warfare) should be traceable in Parham's own 1900–1907 writings, not just in later figures. - If Azusa Street was a continuation rather than an origin, then dated tongues-revival reports predating April 1906 should exist in Parham-affiliated publications. - If a deliberate "coverup" erased Parham, then early Pentecostal denominational histories should show a measurable drop in Parham references after 1907. - If the Dowie→Parham→Seymour→Branham lineage holds, then documented mentorship/membership ties (e.g., Bosworth→Branham) should be verifiable in independent archives, not only the host's. - If "same DNA" is more than rhetoric, then a doctrinal-feature comparison across eras should show high overlap and low novelty per generation. ### 📊 Methodology - Content analysis of Parham's extant writings (Topeka, Baxter Springs *Apostolic Faith* runs) coded for the four "Parhamite" markers, compared against a corpus of NAR primary texts (Wagner, et al.). - Citation/network analysis of early Pentecostal periodicals to map who names whom, and when Parham citations decline. - Archival verification of mentorship claims (Bosworth–Branham, Lindsay–Parham) using independent repositories (Flower Pentecostal Heritage Center, Assemblies of God archives). - Chronological audit of pre-April-1906 tongues-revival reports to test the "continuation" claim. - Triangulation against peer-reviewed historians (Goff, Wacker, Espinosa) to separate documented fact from the host's inference. ### ❓ Questions - Does the "Vol. 1 No. 1" designation of the 1906 Azusa magazine actually appear on the artifact, or is it a later editorial label — and does that change the "continuation" argument? - How much of the genealogy rests on the host's own uncorroborated prior podcasts versus independently verifiable records? - Are the money-scam and deliverance-death anecdotes documented in court/newspaper records the host can cite by date and page? - Where do serious Pentecostal historians actually place Parham vs. Seymour, and why? - Does calling NAR "Parhamism" illuminate or flatten real theological differences across a century? ### 🔮 Future Research - A side-by-side doctrinal matrix (Parham / latter rain / NAR) with primary citations per cell. - A verified timeline of Parham-affiliated tongues revivals 1901–1906 to test Azusa-as-continuation. - Independent confirmation (or refutation) of the Leticia Krueger deliverance-death account. - A reception-history study of when and why Parham dropped out of denominational self-narratives. ### 💡 Implications - For practice: discernment ministries gain a genealogical frame, but also inherit the sourcing burden — claims this strong need primary scans, not just host testimony. - For policy: religious-history publishers should separate documented lineage from characterization to avoid defamation and misinformation risk. - For education: the episode is a useful teaching artifact on how one primary source can be over-read. - For the movements described: if the lineage holds, NAR's "newness" branding is undercut; if it doesn't, the claim overreaches. ### 🧠 Learning Styles Assessment - Reading level estimate: Flesch-Kincaid Grade ~8–9 (conversational spoken transcript, long run-on sentences, low vocabulary complexity but high proper-noun density). #### 👀 Visual learners - Present: host references on-screen photos and magazine pages ("I'll put it on the screen"). - Improve: a single genealogy diagram (Dowie→Parham→Seymour→Branham→NAR) and a timeline would carry the whole argument better than narration. #### 🔊 Aural learners - Present: this is a podcast; strong narrative delivery. - Improve: a 3-minute audio recap isolating the documentary claims from the speculation. #### 🗣️ Verbal learners - Present: heavy use of names, dates, and analogies (Elijah/Elisha, "Revolutionary War" comparison). - Improve: a glossary (apostolic faith, latter rain, dominionism, xenoglossy) for newcomers. #### 🧩 Kinesthetic learners - Present: none — no hands-on element. - Improve: a "read the 1906 magazine yourself" guided walkthrough with linked scans. #### 🧠 Logical learners - Present: an implicit causal chain and dated milestones. - Improve: an evidence table rating each link as documented / inferred / speculative. #### 🧑‍🤝‍🧑 Social learners - Present: host addresses "the Seymour camp" and invites disagreement. - Improve: a moderated forum thread pairing the episode with counter-sources. #### 🧘‍♀️ Solitary learners - Present: self-directed "go read the research yourself" prompts. - Improve: reflection questions on how to weigh single-source history. #### 🌿 Naturalistic learners - Present: none. - Improve: not applicable to this source — no environmental dimension. ### 📊 Accessibility Assessment #### Screen reader semantics - Present: this analysis uses headings and landmarks; the source video does not expose semantics. - Improve: provide a text transcript (this doc is one) and alt text for on-screen document images. #### Keyboard navigation - Not applicable to this source — it's a video/podcast, not an interactive UI. Applies only to the hosting page. #### Contrast and readability - Present: unknown for the video; verify caption contrast on the player. - Improve: ensure burned-in document images meet 4.5:1 for any overlaid text. #### Text resizing and reflow - Not applicable to the media itself; applies to the site page hosting it. #### Media and captions - Present: a cleaned transcript exists (the source of this note). - Improve: publish synchronized captions and a downloadable transcript; the on-screen magazine pages need described-text alternatives. #### Forms and interactions - Not applicable to this source — no forms in the content. #### Standards reference - Gaps map to WCAG 2.2 AA 1.2.2 (Captions), 1.2.3/1.2.5 (Audio Description), and 1.1.1 (Non-text Content) for the shown documents. ### 🌍 DEIB Assessment #### Cultural breadth - Present: touches U.S., African (Lake's missions), and China (failed missionary tongues) contexts. - Improve: engage non-U.S. Pentecostal scholarship, which centers Seymour and the Black holiness roots of Azusa. #### Inclusive language - Present: mostly plain language; defines some terms in passing. - Improve: define insider jargon (latter rain, deliverance, manifested sons of God) for general audiences. #### Neurodiversity support - Present: consistent narrative structure. - Improve: chunk the long spoken sentences; add headings/summaries in the published version. #### Representation - Present: Seymour (a Black founder) is named, though the argument works to de-center him. - Improve: represent the scholarly view that Azusa's significance is inseparable from Seymour and its multiethnic worship; avoid flattening that into "just marketing." #### Psychological safety - Present: host gives an explicit content warning about abuse material and advises keeping children away. - Improve: pair the abuse allegations with survivor-sensitive framing and citations to the court record. ## ✅ Logical Validity #### Strong reasoning - Documentary anchor (analogical + textual): the strongest move is quoting the 1906 *Apostolic Faith* naming Parham "God's leader" and reprinting his Kansas paper. This is genuine primary evidence that Azusa's own publication foregrounded Parham. Clarify by reproducing the full scans with dates. - Inductive pattern-matching: recurring "Elijah" self-designations (Dowie, Parham, Branham) support the "same DNA" theme. Strengthen by tabulating each claimant with sourced quotes. #### Fallacies - Genetic fallacy: judging the entire NAR/Pentecostal lineage by Parham's alleged crimes and scams ("this is the founder of modern Pentecostalism") — origins don't by themselves discredit later doctrine. Fix: separate "where it came from" from "whether it's true." - Hasty generalization / single-source overreach: "Every single thing I have said is not my opinion" while much rests on one magazine issue and the host's own prior work. Fix: cite independent corroboration per claim. - Guilt by association: "the types of circles he ran with" (Sanford, Dowie) used to color Parham and, transitively, the movement. Fix: establish direct doctrinal transmission, not proximity. - Loaded/leading inference: "You can't make this stuff up" and the "Who's on first?" bit treat an anomaly (a first issue quoting a prior issue) as proof of coverup when simpler explanations (reprinting a sister publication) exist. Fix: state alternative explanations and weigh them. - Unfalsifiable framing: absence of Parham in Pentecostal histories is read as evidence of a coverup — a claim structured so that silence confirms it. Fix: specify what evidence would count against the coverup thesis. #### Tone of voice - Confident, insider, polemical, occasionally sardonic (laughter, "keep it G-rated," "you can't make this stuff up"). Sympathetic to skeptics of the movement, adversarial toward "the Seymour camp" and Pentecostal historians. ## 🛡️ DARVO Analysis - Deny: this is the analyst's lens on Parham's own recorded defense, not the host. The episode reports Parham's minimization — "He did not deny that he did the thing" — but excused it as done "in his sleep." That is classic minimization-by-explanation rather than denial of the act. - Attack: the host attacks the credibility of Pentecostal historians and "the Seymour camp," framing their account as "coverup culture" and predicting their objections dismissively. This is the host's rhetoric, aimed at institutional narrators rather than at abuse survivors. - Reverse victim/offender: appears at two removes. (1) In Parham's "rocks into gold" trial he was "branded as a victim" despite being an investor — the host flags this as suspect. (2) The host warns the episode may be "offensive" to certain Pentecostals, casting truth-tellers as the ones under fire. Note the host is largely exposing, not performing, DARVO — the pattern lives in the historical actors he describes. - Emotional cues and fallacies: content warning about abuse (genuine care), laughter used to deflate opponents, and the unfalsifiable coverup frame noted above all shape audience sympathy toward the host's revisionist reading. ## 🎯 Conclusion - Bottom line: Collins makes a documentable case that the 1906 Azusa *Apostolic Faith* magazine centered Charles Parham, and a suggestive case that the NAR recycles Parham's "apostolic faith" theology — but he overstates certainty, leans on a single primary source plus his own back-catalog, and mixes solid textual evidence with genetic-fallacy and guilt-by-association reasoning. - Practical next steps for readers: pull the actual 1906 magazine scans and Parham's Baxter Springs paper; check the mentorship and court claims against the Flower Pentecostal Heritage Center and newspaper archives; and read Goff, Wacker, and Espinosa before accepting or rejecting the "Azusa was just a continuation" thesis. ## 🔄 Refactor Appendix — Azusa History Overturned: The Parhamite Roots > Density: 2–5 Literature atoms (H3), 0–3 Permanent candidates (H4). > Defaults: 3 Literature, 1 Permanent. ### 📚 Literature Atoms (H3) #### [H1] Collins frames NAR as rebranded Parhamite restorationism > [!quote] ID:rw_placeholder > the New Apostolic Reformation today is just another iteration of parmism **Context & use**: - Opening thesis of the episode. - The organizing claim everything else supports; note it's asserted, then argued from one primary source. **Tags**: #xref **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) <!-- atomicity: 1 idea ✓ --> #### [H2] The 1906 Azusa magazine named Parham the movement's leader > [!quote] ID:rw_placeholder > this is Paramite Christianity that has developed into the New Apostolic Reformation **Context & use**: - Mid-episode, tied to reading "Letter from Brother Parham." - Strongest documentary link; the primary text foregrounds Parham, undercutting an Azusa-only origin story. **Tags**: #xref **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) <!-- atomicity: 1 idea ✓ --> #### [H3] Seymour himself is said to have named Parham the father > [!quote] ID:rw_placeholder > Seymour himself declared Charles Fox Parm was that leader **Context & use**: - Used to argue the erasure of Parham contradicts Azusa's own founder. - Load-bearing for the "coverup" thesis; verify against Seymour's actual publications. **Tags**: #xref **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) <!-- atomicity: 1 idea ✓ --> #### [H4] Parham minimized the abuse rather than denying it > [!quote] ID:rw_placeholder > He did not deny that he did the thing **Context & use**: - The 1907 arrest segment; defense was "I can't help what I did in my sleep." - Example of minimization-by-explanation; the pivot point for the alleged rebrand to Seymour. **Tags**: #xref **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) <!-- atomicity: 1 idea ✓ --> ### 🧠 Permanent Candidates (H4) #### [P1] Origin stories get rewritten to protect a movement's public face **Claim** (one sentence, Courtney's voice): A movement's official origin story is a curated artifact, so a disgraced founder can be edited out and a more presentable figure installed as "first." **Evidence pointer**: [[#H3]] — Seymour reportedly named Parham the leader, yet later histories center Seymour. **Scope & conditions**: Holds where institutional reputation depends on the founder's character; breaks when independent primary sources survive and are read critically (as here). **Links**: - [[Coverup culture in religious movements]] — because extends - [[Genetic fallacy in origin arguments]] — because contrasts on whether origin discredits doctrine <!-- atomicity: 1 idea ✓ --> ### ✏️ Fleeting Queue - [F1] Pull actual scans of *The Apostolic Faith* Vol. 1 No. 1 (1906) and Parham's Baxter Springs paper to verify the quotes — william-branham.org #fleeting #inbox - [F2] Cross-check the Bosworth→Branham and Lindsay→Parham mentorship claims against the Flower Pentecostal Heritage Center #fleeting #inbox ### → Things 3 (max 2 actions) - [ ] Verify the "Vol. 1 No. 1 quotes a prior issue" claim against primary scans — research #things - [ ] Compare Collins' genealogy against Goff/Wacker/Espinosa on Parham vs. Seymour — reading #things <!-- deep-read:sections end --> ## Links - [[3. Resources/Permanent Notes/Historical Propaganda Manufactures Legitimacy for Contemporary Persecution]] — extends: movement origin stories can relocate ancestry from a discrediting founder to a more usable figure, although this episode's proposed Parham lineage still needs independent corroboration. > - **Central thesis.** The NAR is "Parhamite Pentecostal restorationism after a century of evolution." The same DNA — modern apostles, end-times harvest, tongues, dominion/territorial warfare, signs-and-wonders hierarchy — reappears under new labels across each generation. > - **Genealogy Collins draws.** John Alexander Dowie (Zion City faith-healing empire, self-styled Elijah/first modern apostle) → Charles Fox Parham (positioned as the "Elisha," second apostle, founder of the Apostolic Faith movement in Topeka, 1900–01) → William J. Seymour (trained under Parham in Houston; led Azusa Street 1906) → the postwar healing revival and William Branham (mentored by Parhamite F.F. Bosworth) → latter rain / manifested sons of God → prophetic networks (Vineyard, Kansas City Prophets, shepherding) → NAR (term coined by C. Peter Wagner, who Collins says described something that already existed). > - **Named "Parhamites."** John G. Lake (took apostolic faith missions to Africa) and F.F. Bosworth (Zion City music leader who later mentored Branham) are the connective figures. Gordon Lindsay — founder of Christ for the Nations, Branham's *Voice of Healing* publicist — claimed conversion in a Parham meeting, tying the modern apostolic networks back to Parham. > - **The documentary core.** Collins reads from *The Apostolic Faith*, Vol. 1 No. 1 (Los Angeles, 1906): its "Letter from Brother Parham" calls Parham "God's leader in the apostolic faith movement"; the "Old-Time Pentecost" column dates the work to Topeka "about 5 years ago" and reports ~13,000 adherents already; and "Tongues Convict Sinners" clips text "from the Apostolic Faith published by Charles Fox Parham at Baxter, Kansas." Collins uses these to argue Azusa was a continuation, not an origin, and even questions whether the "Vol. 1 No. 1" framing is accurate. > - **The "coverup."** Parham was arrested in July 1907 (a year after Azusa broke out in 1906) on charges involving young men; per Collins, parents testified in a Texas trial and Parham's defense was that he could not help what he did in his sleep. Collins says the movement then swapped its public face to Seymour and declared Azusa the "first," erasing Parham. > - **Money/scam framing.** Parham is tied to a "rocks into gold" investment scheme, an Ark of the Covenant fundraising claim, and visits to Frank Sanford's Maine commune and Dowie's Zion City. Collins concedes he cannot prove Parham's motives ("whether he was a perpetrator or a true victim... is left open to history"). > - **Contested claims to flag.** Much rests on characterization ("the types of circles he ran with," "same DNA"), on the host's uncorroborated prior podcasts/books, and on inference from a single magazine issue. Dates and figures (e.g., Dowie's "$10,000 in 10 years" vs. "half a billion in today's money") are internally inconsistent and unsourced in the episode itself. > > ### 🗒️ Notes > > #### ⏱️ Setup — two Pentecostal origin camps > - Some Pentecostals trace the faith to Seymour, others to Parham; the schism decided which "first apostle" you followed. > - Collins' stronger-than-usual claim: NAR = another iteration of Parhamism. > > #### ⏱️ Thesis — apostolic faith → new apostolic reformation > - Parham branded his movement the "Apostolic Faith"; the name literally reappears in "New Apostolic Reformation." > - Core idea in both: modern apostles have come to prepare the world for the end of days. > > #### ⏱️ Parham and money > - "Rocks into gold from God" investment scheme; framed as victim in newspapers but was also an investor. > - Ark of the Covenant fundraising; reportedly mugged near Chicago by an angry follower. > - Visited Frank Sanford (Maine cult, boats for global spiritual warfare, one sank) and Dowie's Zion City. > > #### ⏱️ Zion City and the Parhamite sect > - Dowie: "richest man in the West," faith-healing homes where many donors died and were removed quietly at night. > - When Dowie's mental decline was published, "prophets" (Parham among them) came to seize Zion City. > - Sect members: John G. Lake, F.F. Bosworth; a photo Collins cites even includes Seymour. > - Earliest "deliverance ministry" here allegedly killed people (Leticia Krueger cited) by forcibly "casting out demons" — snapping an arthritic woman's bones. > > #### ⏱️ The genealogy through Branham to NAR > - Healing revival (1910s–40s) → celebrity tent-revivalist model. > - Branham (40s–60s): prophet-healer model, new revelations, angelic appearances; claimed an "Elijah" ministry (as Dowie and Parham had). > - Latter rain merged with postwar healing revival (Oral Roberts, others) → prophetic networks (Vineyard, Kansas City Prophets, shepherding) → NAR; Wagner coined the term for a pre-existing thing. > > #### ⏱️ The 1906 Apostolic Faith magazine > - "Letter from Brother Parham": "God's leader in the apostolic faith movement," planned to visit L.A. Sept 15, "I rejoice in God over you, my children." > - "Old-Time Pentecost": work began in Topeka ~5 years earlier; prayer tower (compared to IHOP-KC 24/7 prayer); ~13,000 adherents; churches that reject it "backslide." > - "Tongues Convict Sinners": clips from *The Apostolic Faith* "published by Charles Fox Parham at Baxter, Kansas" — a first issue quoting a prior issue. > > #### ⏱️ Tongues theology > - Parham's original intent: xenoglossy — real foreign languages missionaries could use abroad (a China mission failed when no one understood). > - Evolved into unknown/unintelligible tongues; Collins calls the original "more biblical" than what followed. > > #### ⏱️ The arrest, schism, and coverup > - Azusa 1906; Parham arrested ~July 1907; defense: "I can't help what I did in my sleep." > - 1907 schism: Seymour camp vs. dedicated Parhamites (Lake, Bosworth) who continued apostolic faith missions. > - Movement rebranded around Seymour; Parham erased as the father. Collins: this erasure is the proof of coverup culture. > > #### ⏱️ Close — the "splatter gun" of history > - Collins spent ~10 years tracing Branham back to a presumed Azusa "epicenter," but concluded Azusa was just the most-hyped of several concurrent tongues revivals. > - Promotes *Weaponized Religion* and the william-branham.org book/source pages. > > ## 📚 References > - [William Branham Historical Research](https://william-branham.org) — host's source archive and Charles Fox Parham page. > - *The Apostolic Faith*, Vol. 1 No. 1 (Los Angeles, September 1906) — primary document quoted at length. > - *Weaponized Religion: From Christian Identity to the NAR* — John Collins (Amazon, Kindle, Audible). > - Scholarly context (not cited in episode; recommended for verification): Grant Wacker, *Heaven Below*; Gastón Espinosa, *William J. Seymour and the Origins of Global Pentecostalism*; James Goff, *Fields White Unto Harvest: Charles F. Parham*. > > ## 🗣️ Paraphrase > - The host claims the NAR is old wine in new skins: Charles Parham's "apostolic faith" movement, evolved over a century, with tongues becoming prophecy and dominion strategy layered on. > - He argues Parham, not Seymour, was the movement's true father, and that Pentecostal historians erased Parham after his 1907 arrest for offenses involving young men. > - His main evidence is the first Azusa Street *Apostolic Faith* magazine, which names Parham "God's leader," dates the work to Topeka years earlier, and even reprints Parham's own Kansas publication — implying Azusa was a continuation, not an origin. > - He chains Parham to Dowie before him and to Branham, latter rain, and NAR after him, calling the whole line the same "DNA" rebranded. > - He concedes some points are characterization or inference he cannot prove, but insists the documentary lineage itself is not opinion. > > ## 📰 Newsletter > - This one is a church-history deep cut, not a WordPress release — but it's a clean case study in source discipline for anyone who publishes research online. Collins builds an entire revisionist genealogy off a single 1906 magazine issue and his own back-catalog, which is exactly the kind of citation chain a good editorial process (or a good plugin like a footnotes/citations block) would want to surface and let readers verify. If you run a history or discernment site, the lesson is to link every load-bearing claim to a primary scan, tag speculation as speculation, and give readers the raw document — the credibility win is in the transparency, not the hot take. > > ## ✅ Action Items > #### DevRel > - Developer advocacy: not applicable to this source — no technical product surface. > - Education: build a "verify the primary source" explainer using this episode's *Apostolic Faith* magazine claims as a worked example. > - Developer experience: not applicable to this source. > - Developer marketing: not applicable to this source. > - Community management: for discernment/history communities, publish a sourcing standard (primary scan required for genealogical claims). > - Internal/external/cross-project: not applicable to this source. > #### OSPO > - Not applicable to this source — no open-source or governance dimension in the content. > #### Community > - Maintainers: not applicable to this source. > - Contributors: invite historians to submit corroborating or contradicting primary documents. > - Sponsors: not applicable to this source. > - Ecosystem: cross-check claims against peer-reviewed Pentecostal scholarship before amplifying. > #### WordPress > - Documentation: if hosting this kind of research, adopt an examples-first citation pattern (claim → linked primary scan). > - Accessibility: ensure any on-screen document images shown in the video have transcribed text alternatives. > - Others: not applicable to this source. > #### The WPCC > - Not applicable to this source. > ### FAIR > - Not applicable to this source — no software provenance or governance content. > > ## 🧪 Hypotheses > - If the NAR is genuinely "Parhamite restorationism," then core NAR doctrines (modern apostles, end-times harvest, tongues-as-power, territorial warfare) should be traceable in Parham's own 1900–1907 writings, not just in later figures. > - If Azusa Street was a continuation rather than an origin, then dated tongues-revival reports predating April 1906 should exist in Parham-affiliated publications. > - If a deliberate "coverup" erased Parham, then early Pentecostal denominational histories should show a measurable drop in Parham references after 1907. > - If the Dowie→Parham→Seymour→Branham lineage holds, then documented mentorship/membership ties (e.g., Bosworth→Branham) should be verifiable in independent archives, not only the host's. > - If "same DNA" is more than rhetoric, then a doctrinal-feature comparison across eras should show high overlap and low novelty per generation. > > ### 📊 Methodology > - Content analysis of Parham's extant writings (Topeka, Baxter Springs *Apostolic Faith* runs) coded for the four "Parhamite" markers, compared against a corpus of NAR primary texts (Wagner, et al.). > - Citation/network analysis of early Pentecostal periodicals to map who names whom, and when Parham citations decline. > - Archival verification of mentorship claims (Bosworth–Branham, Lindsay–Parham) using independent repositories (Flower Pentecostal Heritage Center, Assemblies of God archives). > - Chronological audit of pre-April-1906 tongues-revival reports to test the "continuation" claim. > - Triangulation against peer-reviewed historians (Goff, Wacker, Espinosa) to separate documented fact from the host's inference. > > ### ❓ Questions > - Does the "Vol. 1 No. 1" designation of the 1906 Azusa magazine actually appear on the artifact, or is it a later editorial label — and does that change the "continuation" argument? > - How much of the genealogy rests on the host's own uncorroborated prior podcasts versus independently verifiable records? > - Are the money-scam and deliverance-death anecdotes documented in court/newspaper records the host can cite by date and page? > - Where do serious Pentecostal historians actually place Parham vs. Seymour, and why? > - Does calling NAR "Parhamism" illuminate or flatten real theological differences across a century? > > ### 🔮 Future Research > - A side-by-side doctrinal matrix (Parham / latter rain / NAR) with primary citations per cell. > - A verified timeline of Parham-affiliated tongues revivals 1901–1906 to test Azusa-as-continuation. > - Independent confirmation (or refutation) of the Leticia Krueger deliverance-death account. > - A reception-history study of when and why Parham dropped out of denominational self-narratives. > > ### 💡 Implications > - For practice: discernment ministries gain a genealogical frame, but also inherit the sourcing burden — claims this strong need primary scans, not just host testimony. > - For policy: religious-history publishers should separate documented lineage from characterization to avoid defamation and misinformation risk. > - For education: the episode is a useful teaching artifact on how one primary source can be over-read. > - For the movements described: if the lineage holds, NAR's "newness" branding is undercut; if it doesn't, the claim overreaches. > > ### 🧠 Learning Styles Assessment > - Reading level estimate: Flesch-Kincaid Grade ~8–9 (conversational spoken transcript, long run-on sentences, low vocabulary complexity but high proper-noun density). > #### 👀 Visual learners > - Present: host references on-screen photos and magazine pages ("I'll put it on the screen"). > - Improve: a single genealogy diagram (Dowie→Parham→Seymour→Branham→NAR) and a timeline would carry the whole argument better than narration. > #### 🔊 Aural learners > - Present: this is a podcast; strong narrative delivery. > - Improve: a 3-minute audio recap isolating the documentary claims from the speculation. > #### 🗣️ Verbal learners > - Present: heavy use of names, dates, and analogies (Elijah/Elisha, "Revolutionary War" comparison). > - Improve: a glossary (apostolic faith, latter rain, dominionism, xenoglossy) for newcomers. > #### 🧩 Kinesthetic learners > - Present: none — no hands-on element. > - Improve: a "read the 1906 magazine yourself" guided walkthrough with linked scans. > #### 🧠 Logical learners > - Present: an implicit causal chain and dated milestones. > - Improve: an evidence table rating each link as documented / inferred / speculative. > #### 🧑‍🤝‍🧑 Social learners > - Present: host addresses "the Seymour camp" and invites disagreement. > - Improve: a moderated forum thread pairing the episode with counter-sources. > #### 🧘‍♀️ Solitary learners > - Present: self-directed "go read the research yourself" prompts. > - Improve: reflection questions on how to weigh single-source history. > #### 🌿 Naturalistic learners > - Present: none. > - Improve: not applicable to this source — no environmental dimension. > > ### 📊 Accessibility Assessment > #### Screen reader semantics > - Present: this analysis uses headings and landmarks; the source video does not expose semantics. > - Improve: provide a text transcript (this doc is one) and alt text for on-screen document images. > #### Keyboard navigation > - Not applicable to this source — it's a video/podcast, not an interactive UI. Applies only to the hosting page. > #### Contrast and readability > - Present: unknown for the video; verify caption contrast on the player. > - Improve: ensure burned-in document images meet 4.5:1 for any overlaid text. > #### Text resizing and reflow > - Not applicable to the media itself; applies to the site page hosting it. > #### Media and captions > - Present: a cleaned transcript exists (the source of this note). > - Improve: publish synchronized captions and a downloadable transcript; the on-screen magazine pages need described-text alternatives. > #### Forms and interactions > - Not applicable to this source — no forms in the content. > #### Standards reference > - Gaps map to WCAG 2.2 AA 1.2.2 (Captions), 1.2.3/1.2.5 (Audio Description), and 1.1.1 (Non-text Content) for the shown documents. > > ### 🌍 DEIB Assessment > #### Cultural breadth > - Present: touches U.S., African (Lake's missions), and China (failed missionary tongues) contexts. > - Improve: engage non-U.S. Pentecostal scholarship, which centers Seymour and the Black holiness roots of Azusa. > #### Inclusive language > - Present: mostly plain language; defines some terms in passing. > - Improve: define insider jargon (latter rain, deliverance, manifested sons of God) for general audiences. > #### Neurodiversity support > - Present: consistent narrative structure. > - Improve: chunk the long spoken sentences; add headings/summaries in the published version. > #### Representation > - Present: Seymour (a Black founder) is named, though the argument works to de-center him. > - Improve: represent the scholarly view that Azusa's significance is inseparable from Seymour and its multiethnic worship; avoid flattening that into "just marketing." > #### Psychological safety > - Present: host gives an explicit content warning about abuse material and advises keeping children away. > - Improve: pair the abuse allegations with survivor-sensitive framing and citations to the court record. > > ## ✅ Logical Validity > #### Strong reasoning > - Documentary anchor (analogical + textual): the strongest move is quoting the 1906 *Apostolic Faith* naming Parham "God's leader" and reprinting his Kansas paper. This is genuine primary evidence that Azusa's own publication foregrounded Parham. Clarify by reproducing the full scans with dates. > - Inductive pattern-matching: recurring "Elijah" self-designations (Dowie, Parham, Branham) support the "same DNA" theme. Strengthen by tabulating each claimant with sourced quotes. > #### Fallacies > - Genetic fallacy: judging the entire NAR/Pentecostal lineage by Parham's alleged crimes and scams ("this is the founder of modern Pentecostalism") — origins don't by themselves discredit later doctrine. Fix: separate "where it came from" from "whether it's true." > - Hasty generalization / single-source overreach: "Every single thing I have said is not my opinion" while much rests on one magazine issue and the host's own prior work. Fix: cite independent corroboration per claim. > - Guilt by association: "the types of circles he ran with" (Sanford, Dowie) used to color Parham and, transitively, the movement. Fix: establish direct doctrinal transmission, not proximity. > - Loaded/leading inference: "You can't make this stuff up" and the "Who's on first?" bit treat an anomaly (a first issue quoting a prior issue) as proof of coverup when simpler explanations (reprinting a sister publication) exist. Fix: state alternative explanations and weigh them. > - Unfalsifiable framing: absence of Parham in Pentecostal histories is read as evidence of a coverup — a claim structured so that silence confirms it. Fix: specify what evidence would count against the coverup thesis. > #### Tone of voice > - Confident, insider, polemical, occasionally sardonic (laughter, "keep it G-rated," "you can't make this stuff up"). Sympathetic to skeptics of the movement, adversarial toward "the Seymour camp" and Pentecostal historians. > > ## 🛡️ DARVO Analysis > - Deny: this is the analyst's lens on Parham's own recorded defense, not the host. The episode reports Parham's minimization — "He did not deny that he did the thing" — but excused it as done "in his sleep." That is classic minimization-by-explanation rather than denial of the act. > - Attack: the host attacks the credibility of Pentecostal historians and "the Seymour camp," framing their account as "coverup culture" and predicting their objections dismissively. This is the host's rhetoric, aimed at institutional narrators rather than at abuse survivors. > - Reverse victim/offender: appears at two removes. (1) In Parham's "rocks into gold" trial he was "branded as a victim" despite being an investor — the host flags this as suspect. (2) The host warns the episode may be "offensive" to certain Pentecostals, casting truth-tellers as the ones under fire. Note the host is largely exposing, not performing, DARVO — the pattern lives in the historical actors he describes. > - Emotional cues and fallacies: content warning about abuse (genuine care), laughter used to deflate opponents, and the unfalsifiable coverup frame noted above all shape audience sympathy toward the host's revisionist reading. > > ## 🎯 Conclusion > - Bottom line: Collins makes a documentable case that the 1906 Azusa *Apostolic Faith* magazine centered Charles Parham, and a suggestive case that the NAR recycles Parham's "apostolic faith" theology — but he overstates certainty, leans on a single primary source plus his own back-catalog, and mixes solid textual evidence with genetic-fallacy and guilt-by-association reasoning. > - Practical next steps for readers: pull the actual 1906 magazine scans and Parham's Baxter Springs paper; check the mentorship and court claims against the Flower Pentecostal Heritage Center and newspaper archives; and read Goff, Wacker, and Espinosa before accepting or rejecting the "Azusa was just a continuation" thesis. > > ## 🔄 Refactor Appendix — Azusa History Overturned: The Parhamite Roots > > > Density: 2–5 Literature atoms (H3), 0–3 Permanent candidates (H4). > > Defaults: 3 Literature, 1 Permanent. > > ### 📚 Literature Atoms (H3) > > #### [H1] Collins frames NAR as rebranded Parhamite restorationism > > [!quote] ID:rw_placeholder > > the New Apostolic Reformation today is just another iteration of parmism > > **Context & use**: > - Opening thesis of the episode. > - The organizing claim everything else supports; note it's asserted, then argued from one primary source. > > **Tags**: #xref > **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) > > <!-- atomicity: 1 idea ✓ --> > > #### [H2] The 1906 Azusa magazine named Parham the movement's leader > > [!quote] ID:rw_placeholder > > this is Paramite Christianity that has developed into the New Apostolic Reformation > > **Context & use**: > - Mid-episode, tied to reading "Letter from Brother Parham." > - Strongest documentary link; the primary text foregrounds Parham, undercutting an Azusa-only origin story. > > **Tags**: #xref > **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) > > <!-- atomicity: 1 idea ✓ --> > > #### [H3] Seymour himself is said to have named Parham the father > > [!quote] ID:rw_placeholder > > Seymour himself declared Charles Fox Parm was that leader > > **Context & use**: > - Used to argue the erasure of Parham contradicts Azusa's own founder. > - Load-bearing for the "coverup" thesis; verify against Seymour's actual publications. > > **Tags**: #xref > **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) > > <!-- atomicity: 1 idea ✓ --> > > #### [H4] Parham minimized the abuse rather than denying it > > [!quote] ID:rw_placeholder > > He did not deny that he did the thing > > **Context & use**: > - The 1907 arrest segment; defense was "I can't help what I did in my sleep." > - Example of minimization-by-explanation; the pivot point for the alleged rebrand to Seymour. > > **Tags**: #xref > **Highlight**: [view highlight](readwise://read/01kx4v5fe1gh6n4hm7ybvs8baq) > > <!-- atomicity: 1 idea ✓ --> > > ### 🧠 Permanent Candidates (H4) > > #### [P1] Origin stories get rewritten to protect a movement's public face > **Claim** (one sentence, Courtney's voice): A movement's official origin story is a curated artifact, so a disgraced founder can be edited out and a more presentable figure installed as "first." > **Evidence pointer**: [[#H3]] — Seymour reportedly named Parham the leader, yet later histories center Seymour. > **Scope & conditions**: Holds where institutional reputation depends on the founder's character; breaks when independent primary sources survive and are read critically (as here). > **Links**: > - [[Coverup culture in religious movements]] — because extends > - [[Genetic fallacy in origin arguments]] — because contrasts on whether origin discredits doctrine > > <!-- atomicity: 1 idea ✓ --> > > ### ✏️ Fleeting Queue > > - [F1] Pull actual scans of *The Apostolic Faith* Vol. 1 No. 1 (1906) and Parham's Baxter Springs paper to verify the quotes — william-branham.org #fleeting #inbox > - [F2] Cross-check the Bosworth→Branham and Lindsay→Parham mentorship claims against the Flower Pentecostal Heritage Center #fleeting #inbox > > ### → Things 3 (max 2 actions) > > - [ ] Verify the "Vol. 1 No. 1 quotes a prior issue" claim against primary scans — research #things > - [ ] Compare Collins' genealogy against Goff/Wacker/Espinosa on Parham vs. Seymour — reading #things ## 📺 Video  --- # 📄 Full Transcript *Auto-generated from YouTube captions · timestamps roughly every 30 seconds · [watch on YouTube](https://www.youtube.com/watch?v=u7FWDQjZs7g)* **[00:07]** [music] Heat. Heat. [music] >> [music] [music] >> Hello and welcome to another episode of the William Brandom Historical Research Podcast. I'm your host, John Collins, **[00:38]** the author and founder of William Brandham Historical Research at William-Brumham.org, where history proves that truth, or at least their version of it, is truly stranger than fiction. Today I'm looking at Charles Fox Pum and his relationship to William Joseph Seymour. As many of you know, and if you are unfamiliar, you can almost look through the comment feeds and see it. There are Pentecostals who believe that their faith traces all the way back to William Joseph Seymour. And there are other Pentecostals who **[01:08]** trace it back to Pum. And obviously there's a variety of others, but Parm and Seymour were the two big ones. Those who trace it back to William Joseph Seymour claim that William Joseph Seymour was the first true apostle of the new u you know the new version of Pentecostalism that spread after the Isuza Street revival. Not many people know however that there was a schism that occurred and during that schism things changed. So depending on which **[01:39]** side of the schism that you landed on, you either looked to Charles Fox Pum as the um you know the first apostle of the new Pentecostal movement or you look to Seymour. The interesting part of all of this is [laughter] when you really get down to the facts, Charles Fox Pum was even the one who William Joseph Seymour claimed to be the leader of the movement, which I'll get into that history just a bit, but I'm **[02:09]** going to make the argument a little bit stronger than I think other people have because studying the history and all of these trails of research back to its origins, what you really find out is the New Apostolic Reformation today is just another iteration of parmism and I'll describe that a bit. I know that there will be people probably already who are arguing with that the moment they heard me say this, but Charles Fox pum is more integral to everything that you see **[02:40]** today than anyone realizes. In fact, you could say it like this. The new apostolic reformation is basically paramite Pentecostal restorationism after you know a century of evolution. You have the tongues becomes prophecy the missionary urgency. You have the dominionist strategy which you know Pum didn't teach it in the way that they teach it today but he did teach a a a version of this that developed. I'll say it like that. But the key is this. the **[03:11]** apostolic faith which is what Pum branded his movement. It was a apostolic faith movement. It became the apostolic new apostolic reformation. And think about those names. What Pum was trying to establish was the idea that modern apostles had come to the earth. Him being the chief one obviously modern apostles had come to the earth to prepare the world for the end of days. which is exactly what the new apostolic **[03:42]** reformation is teaching. Right? This has a history that you can trace back. The reason why Pentecostals don't is because of some of the dirty secrets of Charles Fox pum which we have covered in previous podcasts. So today's episode is going to be one of connecting several dots that I have already published in various forms of research either books or on the podcast histories. Um just some you can even go to the website and read some of it in the articles and **[04:12]** you'll see the source material on the website on each of the respective pages. Charles Fox Parm for example you can see some of the things that I have covered but today is connecting the dots and I will be talking about many things that each statement itself is deserving of a full podcast to explain and I've already done this in several cases. So if you want to learn more about one of those statements, you can either go back through the, you know, through the podcast history or you can go to the **[04:42]** Charles Fox pum page and just read for the research yourself. But what I'm presenting isn't really my opinion. That's that's the point I want to make here in all of this. It's not my opinion that this is Paramite Christianity that has developed into the New Apostolic Reformation. It's actually a proven history. And again, I know the those in the Seymour camp, they're going to say, "No, it's not, John." [laughter] But I want to talk through that a bit and we will get into some of that **[05:13]** history. So, for those of you who are new to this history, I'll talk through this a bit just to give you some key milestones in history for you to go back and research. And you can, you know, again, find it in some of the podcasts. But Charles Fox Pum was by by many accounts he is considered to be the father of modern Pentecostalism. Those Pentecostals who choose Seymour will erase Parmum from that part of his history. But it's like taking away a key **[05:44]** component of history. It would be like in the United States. It would be like saying we are separate from England but I want to exclude the Revolutionary War. [laughter] you you just can't do it, right? It's part of the history. And the reason it's covered up is Charles Fox Parm had an affinity for young men. I'll say it like that and keep it G-rated. You can find that research on the the podcast and on the website. You can find some documents. I'll [clears throat] talk through that a bit and I want to warn **[06:16]** listeners if you have children who are listening, you probably want them not to listen to this episode because I will be talking about Parm and his getting caught with a young man, not just one. Apparently, there were multiple. But I'm going to talk through that a bit and I'll warn you outright if you are a Seymorite. I I don't even know how you would call this. If you're a Pentecostal person who chooses to ignore Charles Fox Parm and say that Seymour was the leader of the revival, the leader of the **[06:48]** movement that evolved into modern Pentecostalism and you're not willing to look through the history that has been documented, this probably is not the podcast for you because it will it will be probably offensive to that category of Pentecostals. If you're a researcher and you want to see how all of this evolved and came to be, this is the podcast for you. [laughter] So, I'll make those disclaimers up front. But I'll talk through a bit about Charles Fox Parm first to um connect **[07:21]** some of the dots that I have mentioned in various podcasts and books and articles. And the point I want to make first is that Pum like many new apostolic reformation leaders today really liked money and that is something that seems to be very common in the movement. Um some of the examples that I have given uh and you can find that research on the pum page on the website. The biggest of which was he was one of **[07:51]** the investors in a company that allegedly would take chemicals and you could put it on ordinary rocks and turn it into gold from God. As funny as that sounds, he was an investor in this. And when I first came across this, I thought he was victimized because as an investor, there is a there's a series of articles in the newspapers that are describing a court trial where he is **[08:22]** branded as a victim, but he's also an investor in the company. And when I first saw this, if I was investing in a company, somebody had duped me and I invested in this thing and it could turn, you know, ordinary rocks into gold from God and I said, "No, these these people tricked me." That would stand up in a non-religious court. But think of how that works inside of the religious realm. Whenever you are a speaker, imagine these conventions you go to with new apostolic reformation telling people **[08:54]** just casually in sermons and God has given us this liquid that I can drop onto a rock and turn it into gold. You too, brother, sister. You too can have gold. He will supply all of your needs. That's [snorts] usually how it's framed. And I while I can't go back and listen to his statements, I can't prove that. So that's that's more of a historical reference to the way it's usually handled. But I will say this, if somebody is investing in this type of **[09:26]** thing, usually as an investor, you're going to want proof. And that's really where it comes down to being an issue for me. Why would you invest into something that does something so fantastic as ordinary rocks into gold without having seen is this actually gold? So either a he was a very very poor businessman and invested in something that he did not do his due diligence or he was investing because this was a scheme that made a lot of **[09:58]** people money. And you have to remember the era in the late 1800s early 1900s there were a lot of similar types of scams. So Parm was involved in a scam. Whether he was a perpetrator or a true victim that is left open to history. But I can tell you what it looks like. And I'll just mention that [clears throat] this was the types of circles of people he ran with. That's the more important part here. He had a person who on many different attempts tried to do things **[10:29]** outlandish in the name of religion to make money. And he is connected to people who are doing similar things which I'll get into that in a bit. It looks very bad for him as the leader of this apostolic movement. I'll say it like that. Now, does that mean everybody in the movement's like this? No. Does it mean Seymour is like this? No, not necessarily. But in the circle of people who are connected to them, you have this type of person. That's the point I want to first **[11:00]** establish. The second point is that he also looked at others who were doing very very large religious scams to attract people to give them all of their life savings. Not just one, but he visited Frank Sanford's commune. And Frank Sanford, if you haven't studied that history, he's an infamous cult leader from Maine who convinced all of his uh followers to give them basically their **[11:31]** life's inheritance, their life's fortunes to become part of this movement that would spread the end of days revival theme to the world and went doing spiritual warfare all across the world in in two boats, one of which sank and it turned into a catastrophe. That's one [clears throat] of the compounds though that he visited in Maine. He also visited John Al John Alexander Dowi's sect and tried to eventually tried to take over the commune. Dowi being the **[12:02]** largest of all of the religious uh faith healer conmen known to man. If you want to learn more about Dowi, I've written a book uh weaponized religion from uh weaponized religion, a critical examination of John Alexander Dowi, and I talk through all of that history. But Parm was connected to these types of people. He was going specifically after those that were making lots of money. And at the same time, he was coming up with smaller schemes such as claiming to **[12:34]** have divinely figured out where the ark of the covenant is. And [clears throat] he was having people donate money into his organization so that he could go find this alleged ark of the covenant that he had spiritually discerned. Obviously, he never found it. And there were a lot of people upset. I think in the aftermath of all of this, I think he got mugged outside of Chicago because somebody was just so upset. He whether he was a victim or a perpetrator, he got a lot of money from **[13:06]** a lot of people. Charles Fox did. So this is the founder of modern Pentecostalism. And again, that does not brand the whole movement like this, but that is the person who founded it. He started to create from just his simple compound in Topeka, Kansas. He started to create it as a movement that people would grow and develop into more apostolicminded [clears throat] people. And in other words, people who **[13:36]** believe that the modern apostles were coming to the earth and this was the end of days. He was pre preaching an end of days type theology much like you see in the new apostolic reformation today. and he started a movement that was called the apostolic faith. So now connect all of those dots out to the new apostolic reformation. It's both the same thing. We're bringing modern apostles. It's apostolic faith. And look at the people who he is connected to who are quote **[14:07]** unquote God's generals in the new apostolic reformation. John G. Lake was one of the biggest names who Pum had attracted as a paramite. He attracted John G. Lake out of Zion city connected to John Alexander Dowi and [clears throat] Pum is creating the apostolic faith movement in the United States. John G. Lake creates apostolic faith missions in Africa. So they're both projecting the same type of **[14:38]** apostolic faith uh religion and they're both in the same sect. Pum was the leader of the sect. John G. Lake was a member of the sect. So in the hierarchy it would be Charles Fox Parm was the apostle. John G. Lake was a follower who eventually became I guess another apostle. I don't know what what his term would have been deemed but at that time it was a pyramid with Charles Fox pum at the top. Now connect those dots to the **[15:09]** new order of latter reign is what they eventually called it. You had FF Bosworth who was also a paramite. So in Zion City, FF Bosworth was John Alexander Dowi's leader of music ministry and he was a leader of music and playing um I think it was the trumpet in the latter rain revival. He mentored William Brham in how to do these faith healing revivals and you can find pictures online of uh FF Bosworth and William Brham. **[15:41]** FF Bossworth was also a paramite. And the the way that all of that came to be, which we've talked about a few times, whenever John Alexander Dowi's fortune was widely published throughout all of the United States, John Alexander Dowi became known as the richest man in the West due to his faith healing homes, which is another, if you're a Bethl follower, you're familiar with that term, faith healing homes. That's what [clears throat] he had in Zion City. **[16:12]** People were coming giving their life's possessions to enter into a healing home. And um healing homes developed from healing rooms in a hotel to actual homes to eventually Zion City had this uh I guess it was kind of a makeshift hospital type thing there in Zion City. People would donate their life savings to come be healed. They would enter into the homes and sadly a large number of them died of their diseases and were kept they [clears throat] were swept out **[16:44]** from under the public's eye at night with the undertaker's carriage coming and taking them away. So John Alexander Dowi had this massive empire tens of millions of dollars flowing through it. I think he had amassed in assets um I think it was around $10,000 in just 10 years. And in today's money, he had amassed about a half a billion dollars worth of money. And that was widely published throughout the United States. **[17:14]** And then shortly after it was published that he was losing his mental faculties, which is devastating for a faith healer, right? [laughter] So the newspapers reported that Zion City was suddenly flooded with prophets who were coming to take over uh Zion City's operations. John Dowi presented himself as Elijah to the people. He said he was the fulfillment of Malachi 4. That that Elijah was referring to his ministry and he was the first modern apostle. John **[17:47]** Alexander Dowi was. So when all of these prophets came into Zion City and they wanted to take over his empire, Charles Fox Parm being one of them, they were coming to be the second apostle to Dowi. And you can find there's one newspaper article that describes how um Charles Foxum believed that he was another iteration of this Elijah. So if you think biblically he would have been the Elisha to John Alexander Dowi's Elijah and he would have been the second **[18:17]** apostle. So in [clears throat] the chain of command if you think dowi until his throne was overturned pum and then transferred to William Joseph Seymour that would make Seymour actually the third apostle not even the first which is kind of funny if you think about it uh John G Lake FF Bosworth and a few others there's a photograph that you can see the heads of this which ironically includes William Joseph Seymour in the photograph which I'll put on the screen **[18:48]** They formed what was called the Paramite sect inside of Zion City. Um, excluding William Joseph Seymour, of course. And they started the early forms of what is later evolved into this deliverance ministry that the New Apostolic Reformation and large parts of the charismatic movement uphold. It was the [clears throat] idea that not only does God heal in the manner in which the Bible claims, you pray to God for your healing and you have faith and by faith you can be healed. Their form of **[19:21]** deliverance movie movement was such that if I'm a deliverance minister, I can forcibly heal because the power of healing is inside of me as one of these modern apostles. Again, this is the apostolic faith movement. So, as an apostle, I can lay hands on the sick. I can pray for them. I can cast out the demon myself. That's what they were teaching. And they were killing people. You can go look on the website. I've got **[19:51]** uh I think her name is Leticia Krueger. You can go look up uh you know, one of their victims. But they believe that an arthritic woman could be healed if they were to cast out the demons by actually straightening and snapping her bones. And the severe intense pain of the snapping actually killed the woman. So the very form the very earliest form of deliverance ministry that existed a existed from a paramite. B was connected **[20:21]** to John G. Lake one of the apostles of the new apostolic reformation. C was part of the apostolic faith apostolic faith movement. D was in [clears throat] such a way that the the men and women who claimed to be the so-called apostles were forcibly trying to cast out demons instead of just praying the prayer of faith and believing in in the person's healing and accepting it if they didn't get healed. They rather than accept it, **[20:51]** they actually killed people. So that's that's kind of bad. But that's how this developed. This [clears throat] all developed in Zion City, Illinois with Charles Fox Parm as the leader and the names that I've mentioned as part of his sect. So this is kind of a big deal. So if you look at this and I'll I'll give you a summary overview of all of this history. The New Apostolic Reformation is not new. It's basically just old paramite restorationism, but rebranded and in a very entertaining **[21:25]** style gospel recreated to be more appealing to today's modern public. But it's just a century of the same religious operation that has been going on throughout time, different takes and different twists on the Paramite religion, and it has been rebranded in various ways. It began in the 1900s with Charles Fox Pum as the founder of the apostolic faith movement. He taught that Pentecost had been restored. The Pentecost that was described in the **[21:57]** Bible had been restored in the last days. And he had developed it through a series of um deep devotion and training in Topeka, Kansas with his sect. He had developed the speaking in tonesues. And the speaking in tongues was the evidence of the Holy Spirit. Key things to understand about that version, that iteration of the Paramite religion is that he believed in the end time harvest and the worldwide missionary commission. In fact, the **[22:28]** speaking in tongues within his sect was key and integral to spreading the end of days revival to the world and that would [clears throat] usher in the return of Jesus Christ. What happened next was Isuza Street, William Joseph Seymour, who trained under Parm, who uh was with PUM in Houston, Texas whenever he was called to go out to Isuza Street. As I've covered in the past few podcasts, he held the Isuza Street Revival, but he inherited **[22:58]** the Paramite teachings such as the apostolic faith, the Pentecostal tongues, the full gospel, um the last days mission, the divine power, all of it. William Joseph Seymour was adapting what Parm had taught to a people in Los Angeles that broke out in revival and he himself which I'll get into this in a bit. He himself declared that Charles Fox Parm was the father of the movement and I think that is the part that is **[23:29]** overlooked by most Pentecostal historians who favor Seymour as the leader. Seymour himself declared Charles Fox Parm was that leader. After that version of Pentecostal had died out, you had the healing revival which began in the early 1910s through the 1940s. This was a the old school um healing revivalist who went around teaching signs and wonders that would be proof for the public to believe that the **[24:00]** faith healing miracles and the crowds and the altar calls was bringing down heaven in their [clears throat] midst. And this birthed the tent revivalist eventually it birthed the celebrity model which is used today in the new apostolic reformation. They were claiming that if you come to these tents and you see these revivalists, these healing evangelists, you are seeing somebody who is endued with the power of God as some of them modern apostles, some prophets, some of them did not take **[24:32]** the designation, but they were acting and behaving much the same way. That eventually led to the healing revival that broke out into the latter rain style healing revival. William Brham in the 40s, 50s and 60s, he was the foremost leader of the postworld war II healing revival and he was teaching exactly what Parm taught and again he's being mentored by a paramite FF Bosworth but he's teaching the prophet healer model he's teaching **[25:03]** the new revelation the visions he added to this the angelic appearances something that I don't know that PUM actually did but he added this and other supernatural signs. But [clears throat] essentially what he was doing was the same. He was trying to find ways to affirm that he was a messenger. He though he didn't call himself a an apostle in the movement. He called himself a prophet. He was giving himself the same designation that Charles Fox Parm did. And in interestingly as Pum **[25:36]** was the Elisha to John Alexander Dowi's Elijah, William Brham also claimed to have an Elijah ministry. And still today there are people around the globe that believe that William Brham was the Elijah of this day. They just don't realize that before Brham you had the Charles Fox Parm Elijah and before Parm you had the John Alexander Dowi Elijah. And if you went back far enough, you could f go to Frank Sanford who Charles Fox Parm studied and you could find the **[26:06]** the Frank Sanford Elijah as well. There's just so many reiterations of this Elijah theme. But with Brham [clears throat] and his postw World War II healing revivals, he also carried over into the latter rain revival because for a period of time the latter rain movement merged with the postworld war II healing revival movement and big names were traveling along both sides of the fence such as Oral Roberts who worked with Brham. um many people who birthed the **[26:39]** latter rain movement had worked together and coordinated these big revival meetings where you'd have multiple ministers on the platform and they were presenting themselves as apostles and prophets in the movement. So latter rain basically took Charles Fox Parm's prophet healer model that he had developed from Frank Sanford and John Alexander Dowi and it mixed with it this idea of the manifested sons of God which is developed building off of that same Elijah theology. So he was teaching an **[27:11]** end time glory. You had the new wine. You had the new move. It was it was a new level of paramite but at its core it was teaching the principles of the old paramite uh restorationism and this basically developed what would become the prophetic networks from the 1980s through the 2000s. You had the vineyard movement. You had the Kansas City Fellowship, Kansas City Prophets, you had the shephering movement. Each of which, if you trace its roots, you can **[27:41]** find Branom in those roots. But it's essentially just basically Paramite restorationism rebranded and adapting all of the changes along the way. So you had the relational networks, you had the apostolic covering, the dreams, the spiritual words, spiritual warfare, the terri the territorial assignment, which is interesting because I don't know that Pum himself did this, but he did visit Frank Sanford, which was doing this type **[28:11]** of territorial spiritual warfare. He was taking those two ships up to the shores. Sometimes he did not even go up to the shores and he would preach at a nation trying to cast out the demons and prepare it for the end of days. So he was doing a very early version of this but this was preparing for eventually what would develop into the new apostolic reformation with this kingdom influence. And that influence came from various figures from John Whimber to others. And [clears throat] **[28:42]** I I know that the John Whimber crowd will say, "Well, his his teachings on the coming kingdom was quite different than the new apostolic reformation." Yes and no. If you follow his teachings all the way back, you find that it also has trace elements of what Pum taught within his religion. So, it was just Paramite religion, Paramite restorationism with just a slight twist on it. It still had the experiences. it still had these power figures. You know, the fact that **[29:13]** we're even mentioning central figures of the movement tells you it's much like PUM had. It's just a different different language, different methods, but same DNA. And from the 2000s to the present, it developed into the New Apostolic Reformation. See Peter Wagner, he was not the father of the N, but he coined the term. when he coined the term, he was basically by his own words describing something that had already existed. So with it each iteration of **[29:43]** this, it's something that pre-existed and you can trace those roots all the way back to Charles Fox Pum. Have you ever wondered how the Pentecostal movement started or how the progression of modern Pentecostalism transitioned through the latter reign charismatic and other fringe movements into the new apostolic reformation? You can learn this and more on William Brham Historical Researches website William-Branham.org. On the books page of the website, you **[30:14]** can find the compiled research of John Collins, Charles Paisley, Steven McGomery, John McKennon, and others with links to the paper, audio, and digital versions of each book. You can also find resources and documentation on various people and topics related to those movements. If you want to contribute to the cause, you can support the podcast by clicking the contribute button at the top. And as always, be sure to like and subscribe to the audio or video version that you're listening to or watching. On **[30:45]** behalf of William Brandham Historical Research, we want to thank you for your support. I have for some time been exploring the coverup culture that exists in the New Apostolic Reformation and showing people that it has pre-existed the NR by a long time. You can go back through the charismatic movements basically through every iteration all the way back to early Pentecostalism and Charles Fox Pum as the founder of the movement was no exception to this coverup culture in the way that the **[31:16]** movement has eventually covered it up. The very fact that people say that all of our history traces back to Seymour is pure evidence of the coverup culture. And I promised that I would be getting to this so I'm going to I also promised you if you have kids don't have them listening because this is going to cover some very sensitive subject matter. >> [clears throat] >> But Charles Fox Parm, as I mentioned, had affections for young men and also **[31:46]** according to the newspapers, according to the parents who were testifying in the court trial between Charles Fox Pum and several people in Texas. Apparently, according to the parents, that problem existed as well with their children. So, we're not talking about one single person. And we're not talking about one single instance. We are [clears throat] talking about a history of crimes. Charles Fox Pum was able to escape because [clears throat] he was able to defend himself saying, "I can't help **[32:18]** what I did in my sleep." That was the entire argument. He did not deny that he did the thing. He did not he did not say that they're wrong. These are false accus accusations. He said, "Yeah, I did it, but I was asleep. I can't help it that I did this thing." which is which is really bad if you think about it. That was the founder of the apostolic faith movement. However, the Isuza Street revival broke out before that happened. The Isuza Street revival was in 1906 **[32:50]** and whenever Charles Fox Parm was arrested, it was in I think July 1907. So, you're talking about a full year between these events happening. During that first year, Charles Fox Pum as the founder of the apostolic faith movement was the leader of those who declared the apostolic faith. And William Joseph Seymour was one of these people. In fact, if you go historically and look through some of the publications, the names, the books, the **[33:22]** way that they're talking, they're all talking about Charles Fox Parm's movement. The very first publication that came out of Isuza Street was a publication called the Apostolic Faith. And I'll I'll throw it up on the screen so you can read through it, but it says Pentecost has come. Los Angeles being visited by a revival of Bible salvation and Pentecost as recorded in the book of Acts. And it goes through all of this. It talks about William Joseph Seymour's call to the ministry. **[33:52]** >> [clears throat] >> And he's talking about the divine call that came to him in Houston, Texas. In fact, it says it was the divine call that brought me from Houston, Texas to Los Angeles. He was in Houston, Texas with Charles Fox Pum. So there there are multiple different avenues to take this all the way back to Charles Fox Pum. But the key statement if you read the second page of the very first issue volume one number one 1906 of the apostolic faith **[34:25]** magazine they published a letter from brother Pum is how they declared it the title is a letter from brother Pum and it says brother Charles Fox Pum listen to this who is God's leader in the apostolic faith movement writes from Kansas and he expects Lord willing to be in Los Angeles September 15th. So in September he was supposed to come to the Isuza Street Revival. He was supposed to be working with William Joseph Seymour **[34:56]** and the letter which the newsletter which was published by William Joseph Seymour and others who were in the apostolic faith missions and the newsletter published from Los Angeles, California from the Isuza Street Mission as I understand it was publishing [clears throat] this Isuza Street revival but also the apostolic faith. In fact, that's right there in the name. You have Charles Fox Parm's Apostolic Faith Movement. You have the revival's publication, the apostolic faith. And in the letter, it's **[35:27]** calling William, it's calling Charles Fox Pum God's leader in the apostolic faith movement. So, all of these come together to show you that Charles Fox Parm was the leader. And in the letter he writes from [clears throat] Kansas, he says he expects, Lord willing, to be in Los Angeles September 15th, hearing that Pentecost has come to Los Angeles. He writes, and I quote, "I rejoice in God over you, my children." So Charles Fox Parm is declaring that this is the ch his children. It's his movement. It's **[36:00]** named after his movement. The publication is named after his movement. There are so many signs pointing to Charles Fox Parm as the leader of this movement. And again, this is 1906. It's not until 1907 whenever it really hits the fan that Charles Fox Parm is not the leader that we think he is. So there is a point in time in which Charles Fox Pum is the apostle of the movement. And William Joseph Seymour, while he has **[36:31]** rank, he's he's the one who led the revival, he would be a subordinate to the apostle in the movement, he was one of the children mentioned, right? Charles Foxparum being the father of the movement. So by all accounts, Charles Foxparum was the father of the movement even by Isuza Street themselves and William Joseph Seymour had his hand in this publication. So you can see that there was no question whether Pum Pum was the guy. I'll just say it like that. **[37:02]** It is describing his movement coming to the sudden revival that's going to sweep across the United States. Pum just didn't know that he was going to get caught. And that's really the key here. Had he not been caught, you would be hearing more about Porum than you do Seymour. Because as the founder of the movement, as the the key apostle in the movement, he was your guy, but he got dethroned. And that's really the key to understand here. His dethroning changed **[37:33]** things somewhat. So it created the first schism in 1907 and you had those who decided we want no part of Charles Fox Parm. We want to go with Seymour. He is our leader. Let's lift him up. But you also had those who were paramites and they were true dedicated parammites. John G. Lake, FF Bosworth, these types of figures were paramites and [clears throat] they continued with the paramite side even though they intermingled with the Seymour side but they continued like **[38:06]** John G. Lake continued the apostolic faith missions. He was spreading Parmamism and his his iteration his version of Parmism. All of this comes to a head because Charles Fox pumm after his restoration which is another theme that you see in the modern new apostolic reformation. He had his fall. He felt a sin. It was a egregious sin. It was it was horrific what he did should have never been restored but he is restored. And there's **[38:40]** a key individual who claims that he was saved by Charles Fox Parm. And that man was Gordon Lindsay who is the founder of Christ for the Nations Institute which trains many of these modern N apostles, many of these charismatics who helps the global networking who was also the one of the key publicists for William Brham's magazine which was called Voice of Healing magazine. He's the one who eventually took over the magazine, **[39:10]** started the voice of healing conventions that merged with the Laterine movement and literally [clears throat] birthed all of the apostolic faith networks which again is named after the apostolic faith, the apostolic faith that uh Charles Fox Parm had taught. Lindsay [clears throat] was instrumental in this by Gordon Lindseay's own testimony. He was saved in one of Charles Fox Parm's meetings. So you start connecting these dots. You've got Gordon Lindseay and all of his apostolic networks. He is later **[39:42]** working with John G. Lake who was a paramite. Lake and Gordon Lindsay were spreading the Assemblies of God uh denomination all throughout the south. They were touring together spreading the apostolic faith in the form of the Assemblies of God. And all of these connections start to come together. You see Parm's branding on practically everything that exists in the history of this movement. And for those who might still question whether Seymour was the leader or Pum was the leader, right **[40:14]** under the letter from Charles Fox Pum in the very first issue of the Apostolic Faith magazine, there's [clears throat] a column entitled The Oldtime Pentecost. And here's what it says. This work began about 5 years ago last January when a company of people under the leadership of Charles Pum were studying God's word terried for Pentecost in Topeka, Kansas. After searching through the country everywhere, they've been unable to find any Christians that had the true **[40:45]** Pentecostal power. So they laid aside all commentaries and notes and waited on the Lord, studying his word and what they did not understand. They got down before the bench and asked God to have wrought their hearts by the Holy Ghost. They had a prayer tower from which prayers ascended night and day to God. Think IHOP KC. Think the the uh you know the 24/7 prayer uh and fasting. This was something that Charles Fox Parm did in Topeka, Kansas. After 3 months, a sister **[41:16]** who had been teaching sanctification for the baptism with the Holy Ghost, one who had a sweet loving experience and all carnality taken out of her heart, felt the Lord to lead her to have hands laid on her to receive Pentecost. So when they prayed, the Holy Ghost came in great power and she commenced speaking in an unknown tongue. And I've [clears throat] mentioned before, you can go find it in the web page or in the previous podcast. Before the speaking in tonesues, they had the writing in tonesues. So this is a strategy that **[41:47]** they were trying to develop. They eventually did develop. And [clears throat] Charles Fox Parm's original intent was actually more biblical than what later developed. Pum truly believed that if he could get these people to the state of Pentecost where they're speaking in unknown languages, those unknown languages would be able to be heard and understood by the missionaries as they went around the globe to convert other people in other religions, other cont continents, **[42:20]** convert [clears throat] them to the apostolic faith. So one of the one of the early Pentecostal experiences was he sent these missionaries out to I think it was China. They tried to speak and convert them to Christianity in China and failed miserably cuz nobody could understand what they said. So they finally came back and that was one of the failed missions. But he believed that like in the Bible times like whenever the people were speaking in the unknown tongues and people were hearing **[42:50]** them in their own languages he thought that he had done this when in fact he had not. That's not how that's not how speaking in tongues developed. Later it evolved into an unknown tongue that nobody can understand. And so it kind of strayed a little bit from what the Bible taught. a lot if you think about it. But [clears throat] the original apostolic faith that was spreading was that eventually people would be able to hear the unknown languages and the mission was to spread it around the globe. **[43:22]** Charles Fox Parm was going to be the kingpin of a denomination that was global. So you think [clears throat] billion soul harvest Charles Fox Parm is really the instigator of all of that type of theology. He believed that his version of the apostolic faith would do it. And in the letter from the people who were there at the Isuza Street revival right there in 1906 declared that the work that they're doing now began with Charles Fox Pum. So there is **[43:53]** no question at 1906 Charles Fox Pum was the leader. The other key point that I want to mention and this is overlooked by every single Pentecostal historian that I've encountered. You will not find this in a Pentecostal history book. Pentecostalism, modern Pentecostalism, traces its roots all the way back to the Isuza Street Revival. Because that schism that separated Pum from William Joseph Seymour put William Joseph Seymour at the top of a new movement. **[44:25]** They said, "This is a new movement that did not exist." ignoring ignoring this first publication from the Isuza Street Mission. [clears throat] But they overlook something that is really critical. Charles Fox palm pre-existed the Isuza street by quite a bit and the movement had already spread. So this wasn't anything new. Speaking in tongues wasn't anything new. And in fact in the old time Pentecost article it says this. Now after 5 years something like 13,000 **[44:58]** people have received this gospel. It's referring to the apostolic faith that Charles Foxparum was the father of. 13,000 people have received this gospel. It is spreading everywhere until churches who do not believe backslide and lose the experience they have. That's a really critical statement because that is one of the key elements of what exists in today's modern new apostolic reformation. You either accept what we believe or you're backsliden. **[45:28]** You're out. Your church is no good. That that is literally what they're saying right here in the first issue. Those who are older in this movement are stronger and greater signs and wonders are following them. It's another key that it existed in every iteration of the paramite religion from the postw World War II healing revival and latter reign all the way through the charismatic movement all the way to today's new apostolic reformation. The greater the signs and wonders, the greater you are in the movement. That was what they were **[46:00]** pushing right here from the Isuza Street revival. And again, they're saying it predated about 5 years ago. And the movement has taken a stronghold with thousands of people in it. So it's not that just this Isuza Street revival has birthed the movement. It's that this is a revival that is because of the movement. This is a revival in dedication to Charles Fox Parm and his movement. And then it goes on to describe in the in the article it talks about how these [clears throat] meetings just started as this little thing in **[46:31]** this cottage meeting, but the Isuza Street revival was literally being declared as something that existed because Strosf Fox Parm began this work 5 years ago. And the last point I want to make is one that raises the most questions for me. [laughter] Because when you think of culture of cover up and you think of the very first schisms that happen in Pentecostalism, so much so that Charles Fox Parm is forgotten as the father of the movement. **[47:02]** Even though the early fathers of the later fathers of the movement openly declared him to be the spiritual father, there is some history that gets really really questionable for me. So I've been going through this is the first issue of the apostolic faith magazine published from the Isuza Street Mission. It is branded volume one, issue one. And [clears throat] we know this only because that is how the history has been preserved. I don't have an actual copy of this. I don't know if it was even **[47:33]** published with volume one on the page, but that's the [clears throat] way it's presented to the public. In other words, this is the very first magazine that came out of the Isuza Street Revival. It's declaring Seymour as the leader of the revival, but it's also declaring Charles Fox Parm as the father of the movement. It's a publication called the apostolic faith which is the branding, the terminology, the marketing that Charles Fox Parm was using. But listen to this. If you keep on reading in the **[48:05]** first issue, the alleged first issue, there's an article [clears throat] called tongues convict sinners. In the very first sentence, it says, "We clip the following from the Apostolic Faith published by Charles Fox Parm at Baxter, Kansas." That's another [clears throat] part that many people overlook. Charles Fox Parm published a magazine called The Apostolic Faith, and the very first issue of the Apostolic Faith is **[48:35]** publishing a quote from the Apostolic Faith. You can't [snorts] make this stuff up. [laughter] I it is my opinion that this is not the first issue. I look at this and I see this as a continuation. Even if they did print it as volume 1 issue one, it would be volume 1 issue one that is [clears throat] printed from Los Angeles and not Kansas. They both have the name the apostolic faith. They are both the apostolic faith magazine. **[49:05]** Both of them Charles Fox Pum William Joseph Seymour Parm is the spiritual father declared by volume one issue one if you believe that title volume 1 issue one and Charles [clears throat] Fox Parm is talking about in this article a remarkable incident of God's searching power was recorded in Melrose Kansas during a revival which has been held by some of our young people at that place the power of the Holy Spirit was greatly manifested in the ings by speaking in **[49:37]** unknown tongues. [laughter] So you've got the Isuza Street revival that all the Pentecostals say this is where the tongues broke out and that William Joseph Seymour led and he therefore [clears throat] published the apostolic faith magazine but the very first issue is talking about revival that broke out with speaking in tongues by pum. So which is the first? [laughter] Who's on first? That's the question I have. The reason why that we think that it came from the **[50:07]** Isuza Street revival was because that is how the historians have twisted the facts and eliminated a lot of history. You can only make that conclusion if you erase large portions of history. And I'm talking significant because this is the very first issue of the apostolic faith coming out of the Isuza Street Mission. Every single thing that I have said here in this podcast is not my opinion. It is **[50:37]** coming directly from the writings of William Joseph Seymour and others who are publishing this from the Apostolic Faith, the the magazine that is also the name of of Charles Fox Palms magazine. You can't make this stuff up. The only way this type of thing can exist is because of coverup culture. What happened is 1906 the revival broke out. It was another revival of speaking in tongues. Pum had already had this **[51:08]** once Pum fell from grace. The very next year 1907 key people got together and they said what do we do with this? Pum is our spiritual father. He's the one who named our movement. He's the one who our magazine has published after or even coordinated with. I don't even know. We don't know because that history has been erased. This was a paramite movement that was birthed in Los Angeles and it was not the first. And the last point **[51:39]** that I'll make which is a summary of all of this is this. Pum was to come to the Isuza Street revival. Think of this. Speaking in tongues had broke out. William Joseph Seymour had contacted Pum. We have those that information that letter is published. >> [clears throat] >> Seymour contacted Pum that his baby the speaking in tongues had just came to fruition. Pumm if this was true, if this was the very first iteration of this, Parm would have dropped everything. He had been **[52:10]** trying so hard [snorts] to get people to speak in tongues into a revival scene. But he had already had a revival where this happened and it's mentioned right here in the magazine. So therefore, it was not as significant. and he says, "Lord willing, I may come to this, but I'm already holding these other meetings where speaking in tongues is happening right here in Kansas. I don't really need to come this. You're you're doing a fine job, William Joseph Seymour." But when he fell from grace, everything changed. The leader of the Isuza Street **[52:43]** Mission was declared to be Seymour. The Isuza Street revival was declared to be Seymour, I should say. [clears throat] And he is the one who became the face of the movement. So now when you think of the Isuza Street revival, you don't think of Pum who's the father of the movement. You think of Seymour. So hopefully by showing all of this information, I've helped people to connect all of the dots that I have been doing for so long. I' I've been doing this for about 10 years going through different trails of Pentecostal **[53:14]** histories starting from usually I started with Brandomism and those working with Brham which included Gordon Lindsay FF Bosworth tracing [clears throat] all of those trails back to the epicenter which was the Isuza Street revival but the problem was that wasn't the epicenter and I kept hitting that roadblock. How can I say that the Isuza Street revival is the epicenter for modern Pentecostalism when it was just another one of the revivals that was happening? It was yes **[53:45]** the one who openly [clears throat] got you know published across the the nation that this thing is this weird thing is happening in Los Angeles. It got the most hype. it got the most fame and because of the hype and the fame that exists in the Pentecostal charismatic movement that took precedence over the history and for me as a historian that is a problem whenever something is overlorified for the sake of entertainment you know literally people **[54:16]** opening their magazine their newspapers in the mornings reading oh this the strange things happening out in Isuza street they're not going to think Oh, this strange thing has already happened in Kansas. So, there is a problem and that is that is a big problem for me. So, I I began this research. I was trying to find the epicenter and I found that it's much different than people picture. While you you would like to have this straight line back to Isuza Street, like everything else, it's like a splatter gun. There's this splatter **[54:47]** gun that goes off and there's all of these different key pieces of the puzzle. Each of them kind of interconnected, but none of them quite accurately portrayed by historians and not by any ill intent. Many historians just aren't aware of all of the facts because the people involved with the early revivals. They made a conscious decision. Parm's out. Parm did this thing that is horrific. He's out. We need a new face **[55:18]** of the movement. Seymour led the revival. Let's say that this is the first. Let's ignore everything that Pum's doing. This is the first. We're it. We're the big ones. This is modern Pentecostalism. So, if you've enjoyed our show and you want more information, you can check us out on the web. You can find us at william-brandom.org. For more about the dark side of the New Apostolic Reformation, you can read Weaponized Religion: From Christian Identity to the N, available on Amazon, Kindle, and Audible. **[55:54]** >> [music] [music] >> Heat up here. [music] >> [music] **[56:25]** >> Heat. Heat. [music] Heat. [music]