Chapter 5: Simpson’s Influence on the Healing Movement
V
Simpson’s Influence on the Healing Movement
The healing movement played an important role in the Third Great Awakening. Of the five movements in the Awakening—evangelism, holiness, premillennialism, and urban as well as missionary outreach—the healing movement was probably the least emphasized. Almost all the leaders of the Third Great Awakening were either directly or indirectly involved in the movement as proponents of divine healing. Many leaders of the holiness movement were also involved in the healing movement. D. L. Moody, W. E. Boardman, R. A. Torrey, A. J. Gordon, A. T. Pierson, Andrew Murray, and A. B. Simpson were all advocates of divine healing, with Simpson becoming one of the movement’s chief spokesmen.
The holiness and healing movements were deeply intertwined, which became evident at the holiness conferences and conventions. Often there would be a message on holiness followed by another service for those who were sick. Ray Cunningham comments, “The intimate connection between perfectionism and ‘faith cure’ [divine healing] is clearly revealed in the interwoven ministries of the leading practitioners of faith healing, Charles Cullis, William E. Boardman and Albert B. Simpson.”432 Paul Chappell writes, “Essentially, during the early years of the healing movement acceptance of the holiness doctrine preceded and prepared the way for faith healing.”433 Chappell goes on to say, “By the time of Cullis’ death in 1892, the doctrine of divine healing was firmly rooted in the expansive landscape of American Christianity. Through the aggressive outreach of Cullis’ ministry, this neglected doctrine had been brought to the forefront of the American Christian community and made a permanent feature.”434 By the early 1880s, the religious news media was reporting on this new movement, which was spreading rapidly throughout the United States.435 Although the movement was new, the phenomenon was not.
Divine healing had been practiced by the church through the centuries. It was practiced by the New Testament church and continued down through the period of the church fathers. The practice of divine healing began to decline within the church at the onset of the Middle Ages. It never totally ceased, but it became less common.436 There were some in the Reformation period, such as Martin Luther, who taught it and preached it, but it never became widespread.437 It soon became a forgotten doctrine. By the mid-nineteenth century, divine healing was again preached in Europe by Pastor Johann Blumhardt at Bad Boll, Germany, where he had a “healing home.” A healing home was a place where the sick—whether physically, mentally or spiritually—could come and stay and receive instruction on what Scripture said about healing. The sick would meditate on Scripture and search their hearts to seek God’s leading for healing, even as others within the healing home ministry would pray that God would heal them.438 People would go there for spiritual and physical help. Dorothea Trudel operated a similar healing home in the Swiss village of Minnedorf on Lake Zurich.439 Reports of what was being accomplished through the ministry efforts of these two people began to circulate throughout the English-speaking world.440 Evangelist Otto Stockmayer helped spread the message of divine healing beyond the borders of Germany.441 Keith Bailey comments on Stockmayer:
This popular evangelist and Bible teacher made a deep impression on the evangelical community of Great Britain on his visits there. Stockmayer visited the United States and preached in many churches and conferences. It seems that England forms the link by which the renewal of physical healing eventually came to America.442
These three figures were the main instruments used to spread the message of divine healing in North America.
In North America, Charles Cullis rediscovered divine healing and became its most important spokesman and advocate in the United States. Cullis was a homeopathic physician in Boston in the mid-1800s. He was brought to a deeper walk with God through the death of his young wife. Her death helped him focus on God, and he turned to God for comfort and encouragement. In 1862, Cullis was filled with the Holy Spirit and began a ministry preaching holiness and divine healing.443 Cunningham describes this special work:
Two years later he began his “faith work,” as it was called, by establishing a consumptive’s home, supported by volunteer work and unsolicited donations, on Beacon Hill. The undertaking flourished and by the mid 1880s it had become a great enterprise consisting of numerous medical, nursing and children’s facilities, as well as rescue missions, in and about Boston. The outreach of the faith work extended to activities among Negroes in Virginia, Chinese in California and several missions in India.444
In addition to this ministry, Cullis also established a publishing company known as the Williard Tract Repository to publish holiness literature and material on divine healing.445 Cullis became interested in divine healing when patients considered incurable were sent to him by other physicians.
Cullis went to Switzerland to visit Dorothea Trudel’s healing home in Minnedorf, Switzerland, where he became persuaded that divine healing was meant to be experienced through all generations. Cullis became convinced that Jas 5:14–15 was just as applicable for the believers of his day as it was for those in New Testament times. The passage tells of how someone who is ill can seek divine healing. It states that if anyone is sick in the church, they are to call for the elders of the church. The elders would pray over the sick person, then anoint the sufferer with oil in the name of the Lord. The prayer offered in faith would raise the sick person up. In other words, God would heal them. Cullis began to practice this form of divine healing with patients who were considered incurable. He saw some of them miraculously healed. This began Cullis’ healing ministry, which led him to become the period’s most important proponent of divine healing.
Cullis brought W. E. Boardman, as one of the leaders of the holiness movement, to the divine healing movement in the early 1870s. According to Cunningham, “Cullis’ influence was a major factor in bringing Boardman’s long standing interest in spiritual healing to the point of conviction.”446 Boardman moved to England, and in 1881 he wrote a book on divine healing called The Great Physician.447 In 1885, Boardman organized the International Convention on Holiness and Divine Healing held at Bethshan, London, England that was attended by delegates from all over the world.448 This conference helped to further popularize the holiness and healing movements.
Cullis influenced Boardman and many others through his conventions and summer conferences. Cunningham observed, “The most dramatic manifestation of Cullis’ commitment to faith cure, however, was the annual Summer Faith Convention, which had become, by the mid-1800s, ‘a recognized feature of the religious life of New England.’”449
It was at one of these conventions at Old Orchard, Maine, in 1881 that Simpson heard the message on divine healing and claimed its promise for himself. After hearing Cullis’ message, Simpson went out alone in the woods and prayed for God’s healing; God healed him of both his heart problem and his difficulty with his nerves. How would modern medicine diagnose Simpson’s illness? There has not been any research on what he may have suffered from. This is because once God healed him of his disease, it was no longer was a factor in his life and ministry. Dan Evearitt explains that some have suggested that Simpson suffered from chronic fatigue syndrome,450 since some of the symptoms of his illness were similar to this disease.451
Simpson and his ministry would never be the same. His personal experience and biblical understanding of divine healing contributed to him becoming the second most influential leader in the divine healing movement, next to Charles Cullis.452 While Cullis would be considered the “Apostle of Divine Healing,” Simpson would be considered its chief spokesman.
Divine healing would become the third fold of Simpson’s Fourfold Gospel: Christ as our Healer. Simpson was careful to keep divine healing in its proper place in the gospel message. He wrote, “Divine healing is not the most important truth of the Gospel, but it is a truth that God has shown to us. Holding it in its subordinate place, let us hold it fearlessly and confess it manfully.”453 Simpson realized the importance of divine healing and wanted to keep it in its proper perspective. In his classic work on healing, The Gospel of Healing, Simpson writes in his preface: “It is most important that it should be ever held in its true place in relation to other parts of the Gospel. It is not the whole Gospel, or perhaps the chief part of it, but it is a part, and in its due relationship to the whole it will prove to be, like the Gospel itself, ‘the power of God . . . to every one that believeth.’”454
Simpson taught that divine healing was part of the redemption of Christ. He saw this demonstrated in Isa 53:4–5 and Matt 8:17. Here, healing was shown to be a part of Christ’s atoning work on the cross. Simpson did not see this work, however, the same way he saw the free offer of salvation. Whereas one was free for anyone who would believe, divine healing was only available to God’s children—to those who knew Jesus as Lord and Savior.455 Simpson wrote in his book The Four-Fold Gospel:
Divine Healing is part of the redemptive work of Jesus Christ. It is one of the things he came to bring. Its foundation is the Cross of Calvary. “He redeemeth thy life from destruction.” “Deliver him from going down to death, I have found a ransom.” Surely that healing comes from Himself alone. “By His stripes we are healed.” This is the redemptive work of Christ. You have a right to it, beloved, for his body bore all the liability of your body on the cross.456
Christ as Healer became an important message of Simpson’s, but it never superseded his messages of Christ as Savior and Sanctifier. There were proponents of divine healing, however, who made divine healing their main thrust.
One such proponent was John Alexander Dowie. Dowie, the founder of both the city of Zion, Illinois, and of the Christian Catholic Church headquartered in Zion, made divine healing the main focus of his messages. Dowie became as well known as Simpson on the teaching on divine healing, and many pentecostals look on him as one of their forerunners. Chappell classified Dowie as one of the more extreme and vocal leaders in the divine healing movement. To Dowie, divine healing was the main message. Dowie would put healing above all other aspects of Christ’s ministry. Dowie held two basic presuppositions in his view of healing. First, Jesus Christ “is the same yesterday, today and forever, and being so, he is unchanged in power and will,” and second, “Disease, like sin, is God’s enemy, and the devil’s work, and can never be God’s will.”457 When someone became ill, it was because the devil usurped Christ in the sick person’s life.458 Dowie also insisted that divine healing always occurred instantaneously, and he was opposed to consulting physicians or any use of medicine. He preached a famous message titled “Doctors, Drugs and Devils; or the Foes of Christ the Healer.”459 His message equating the medical world with the devil often sparked riots in the United States and overseas.460 During one of his attacks against the medical establishment in Chicago, over two thousand physicians and medical students rioted and had to be restrained by police.461
Later on in his ministry, Dowie became convinced that he was a modern-day Elijah. As a result, Dowie was removed from leadership in the Christian Catholic Church and the city of Zion, Illinois. Because of Simpson’s understanding of divine healing, Dowie asked Simpson if he would go around the country with him to preach on the subject. Simpson replied, “No brother Dowie, I have four wheels on my chariot. I cannot agree to neglect the other three while I devote all my time to the one.”462
Afterwards, Dowie turned on Simpson and began attacking him.463 Tozer describes Dowie’s attacks:
Impulsive and violent as he always was, Dowie promptly turned against Simpson and set out with the express intention of discrediting him in the eyes of the public. He arranged throughout some of the principal cities of the United States a series of lectures in which he would tear Simpson to shreds and then tramp on the shreds. Simpson refused to fight back. Pittsburg was the place chosen for the opening of the shredding campaign. Crowds filled the huge auditorium to hear the famous John Alexander Dowie. That evening, an hour or so before time for the opening lecture, Dowie was eating a fish dinner when a tiny bone became lodged cross-wise in his throat. The crowds waited, time went on and the speaker did not appear. He never showed up. It must have been an eloquent piece of bone, for it completely changed the plans of Mr. Dowie. He cancelled his series of lectures and crept back to lick his wounds. When Simpson was informed of the turn things had taken, he said simply, “Oh, Dowie. Yes, I committed that man to God long ago.”464
Simpson tried to keep the sensational out of his message on divine healing. He tried to keep the discussion biblical and away from the bizarre. Norris Magnuson comments, “Because claims were sometimes bizarre . . . a woman testified at Old Orchard, for example, that ‘God had filled a tooth for her’—Simpson and others cautioned against abuses and misunderstanding.”465 Simpson was more concerned that people were living right and walking with God so that healing could then be seen in its proper perspective. Simpson wrote, “God is much more concerned to have you right than to have you well.”466 Simpson believed that sometimes people were not healed because they were praying for healing for the wrong reasons. Healing could not be received for selfish reasons. It could only be received by those who where completely committed to the Lord, who were living for God’s glory, and who desired to serve the Lord.467
Although Simpson tried to be balanced in his preaching on divine healing, he was still criticized for his views. This probably hurt him more than anything else. Friends he held dear abandoned him when he embraced divine healing. Some Christian periodicals would print articles criticizing his view on healing. One periodical reprinted a chapter from his Gospel of Healing and accused him of not recognizing the importance of the redemption of the body in heaven.468 Mrs. H. Grantham Guiness, whose husband founded the East London Institute for Home and Foreign Missionaries, blamed Simpson for the deaths of three young missionaries associated with the Kansas Mission to the Soudan (Sudan). She said he had corrupted them with his views of divine healing, which resulted in their deaths.469 Simpson also received criticism from some of the Keswick tradition, notably Griffith Thomas and Herbert Lockyear, for his belief in healing in the atonement.470
Simpson was an able defender of divine healing when the need arose. One such incident occurred when James Buckley, editor of the New York Christian Advocate, wrote an article critical of divine healing in Century Magazine.471 Buckley’s article was titled “Faith-Healing and Kindred Phenomena.” Buckley contended that the doctrine of divine healing practiced among Christians was no different than that practiced by spiritualists, pagans, and other healers. Those who practiced divine healing used the same methods and practices as those of non-Christian religions and the occult. Buckley proclaimed that all healing came from natural causes and that God did not directly intervene and heal anyone.472 He concluded that divine healing was “a probable superstition, dangerous in its final effects.”473 Buckley believed that divine healing detracted from the moral and spiritual transformation that is the heart of Christianity.474 Buckley also said it destroys the “ascending of reason.”475 He felt the doctrine of divine healing could lead to “mental derangement.”476 Simpson wrote a rebuttal in his periodical, The Word, the Work and the World, and defended the doctrine of divine healing. His two-part article was entitled “Divine Healing and Demonism Not Identical: A Protest and Reply to Dr. Buckley . . .”477 Simpson first dismissed the importance of Buckley’s views, arguing they were not a threat to the divine healing movement. Secondly, he quoted from another periodical that attacked Buckley’s credentials. The periodical called Buckley that “eminent Methodist secularist.”478 Thirdly, Simpson dismissed the idea that divine healing and healing of non-Christians was the same thing. They are different. Simpson asserts that healing in pagan religions is done through the power of Satan. They are demonic miracles. He explains this by referring to Matt 24:14, where false prophets will perform signs and wonders that deceive even the elect. Simpson concludes with an attack on the very basis of the article.479 He writes, “The article makes no attempt to answer the Scriptural argument for divine healing. This is its most fatal defect. From a Christian minister this omission is ominous and with Christian readers it is a fatal objection.”480 Simpson also wrote more articles in his periodical on the biblical evidence for divine healing.481 Simpson was so successful that Buckley set apart a large portion of his next article answering Simpson’s rebuttal and other articles.482
Simpson promoted divine healing in a number of ways. Often, divine healing seemed to get more publicity than the other folds of the gospel because newspapers tended to sensationalize the healing services. Each week at Simpson’s Gospel Tabernacle, there was a Friday afternoon healing service. The service was quite popular, and Simpson would preach a message on healing and then follow with the instructions given in Jas 5:14–16 to anoint the sick and pray for them. Simpson specifically chose to hold his healing services on Fridays because he did not want the message of healing to dominate the Sunday morning service. He also felt that many listeners on Sunday morning, especially those who were not as mature in their faith as others, were not ready for divine healing.
John Sawin wrote, “Simpson believed that teaching on divine healing in particular, should not be crowded upon the popular audiences who were not prepared for strong meat.”483 Therefore, he chose Friday to keep the service available, yet slightly obscure.484 But the meetings became anything but obscure. The Friday healing service became the largest weekly religious meeting in New York City.485 The attendance at these services was between five hundred and one thousand people at each service.486 Cunningham wrote of the Friday afternoon healing service’s positive impact on New York City that “one clerical associate declared that his weekly healing service ‘became’ a shrine for thousands of people connected with the churches of the city and its suburbs.”487 The Friday afternoon healing meetings went uninterrupted for thirty-eight years.
Besides praying for those attending the meeting, prayer requests were taken from all over the country.488 Simpson and his teaching on divine healing were well known all over the country. In fact, Joshua Cravett, a former student of Moody’s whose wife had been diagnosed with a case of terminal tuberculosis medical authorities had declared hopeless, was urged by Moody to contact Simpson.489 Moody wrote, “why not go see A. B. Simpson, if she has faith, and let him anoint her as God is able to raise her up. We here will be praying . . . You will find Rev. Simpson near . . . 6th Avenue [New York] most any Christian can tell you. Keep me posted.”490 The Cravetts followed Moody’s advice, and Lyle Dorsett reported what happened: “The Cravetts took Moody’s advice and attended ‘a simple anointing service’ held on a Wednesday evening at Simpson’s church. A. B. Simpson spoke on Romans 8:11, laid hands on Charlotte Cravett, and prayed. She lived for fifty-three more years and never again showed a trace of tuberculosis.”491
Some of the people who came for healing needed more instruction and special preparation than a public service could provide. As a result, Simpson began a home for those who were seeking healing. In this retreat center, people had time to read, pray, and receive instruction on healing.492 The healing home was called the Berachah House, which meant the “House of Blessing.”
The Berachah House was patterned after Johann Blumhardt’s healing home in Bad Boll, Germany; Dorothea Trudel’s home in Minnendorf, Switzerland; and Charles Cullis’ Healing Home in Boston. The Berachah House began in 1884 and was in existence for fifteen years, with over ten thousand people “transformed” through the ministry of the home.493 The Berachah House was so successful that a number of other homes sprung up all over the United States that were patterned after it. There were over a dozen of these homes that were directly or indirectly connected with Simpson and the Alliance.494 These healing homes had a tremendous impact on the American evangelical churches in North America.
Simpson’s pen played an important role in helping popularize the doctrine of divine healing. Chappell comments, “Simpson’s gifted writing ability provided him yet another means to share the message of divine healing with the masses.”495 Simpson wrote numerous articles on divine healing for his own periodical, The Word, the Work and the World.496 In fact, there was a special section for testimonies from those who had been healed in his periodical. Many of Simpson’s articles were reproduced and reprinted in other magazines as well.497
Simpson also wrote a number of books that helped popularize divine healing. Simpson’s most important work on healing was The Gospel of Healing. The book was a collection of eight articles written between 1887 and 1888. It was slightly revised in 1915.498 The book, along with A. J. Gordon’s The Ministry of Healing, had a strong impact on the Christian public’s view of divine healing. As Magnuson writes of the impact of Simpson’s The Gospel of Healing,
The conventions and local gatherings of the Alliance as well as its periodicals, featured a constant stream of testimonies. One person wrote of being freed from morphine and other troubles; another of deliverance from “nervous prostration”; still another professed release from twenty-five years of dependence upon drugs, besides insomnia and inability to take solids. The latter person credited her healing to Simpson’s book, The Gospel of Healing. “I have stopped reading it again and again,” she declared, with the kind of reaction Simpson’s writing and preaching often evokes, “to weep and praise God for the blessing it has been to me.”499
The Gospel of Healing was often offered to those who came to the Berachah House so they could be instructed on the basics of divine healing.500
Simpson also published a number of other books that dealt with divine healing. They were The Discovery of Divine Healing, Inquiries and Answers Concerning Divine Healing, A Cloud of Witnesses, and his three-volume Friday Meeting Talks.501 Simpson’s book A Cloud of Witnesses was so popular that its first printing sold out in just a few weeks.502
Simpson also helped spread the divine healing message through his summer conferences and conventions. Chappell wrote:
These summer revivals led Simpson in 1884 to begin annual interdenominational conventions at the downtown church. So successful were these conventions that invitations came from across the nation for him to conduct similar meetings. Within a year, city-wide conventions in the major cities of America had become a normative part of Simpson’s ministry. In addition, during the summer of 1886, Simpson began conducting ten-day crusades at Old Orchard Beach on “Christian Life and Work and Divine Healing.” His conventions were to continue for thirty-two years, thus maintaining faith healing meetings at Old Orchard for over twenty years following the suspension of Cullis’ conventions.503
At these conventions and conferences, thousands reported being healed.504 These conventions were not only for healing, but also for evangelism, holiness, and missions. The healing service was just one part of the conventions and the conferences.
Tozer stated that one of the main reasons these conventions and conferences were successful was the teaching on divine healing and the practice of prayer for the sick.505 He goes on to say that by 1887, these conventions had become famous.506 At these conventions and conferences, Simpson would also invite some of the most prominent advocates of divine healing to be featured speakers.507 Men and women such as A. J. Gordon, Andrew Murray, Otto Stockmayer, A. T. Pierson, R. A. Torrey, and Carrie Judd spoke at Simpson’s conventions and summer conferences.508 This was probably one of the most effective ways of getting Simpson’s message out, and it helped popularize the third fold of the Fourfold Gospel, Christ as our Healer, to the Christian public. Drake Travis concludes, “Simpson is credited with enlightening countless people to the truth of divine healing. The notable change in the awareness and exercise of this truth during his era testifies to the effect of the one man, Simpson.”509 Chappell states:
For thirty-seven years, A. B. Simpson stood as one of the most effective and popular propagators of the divine healing message in America. His conventions, Friday meetings, healing home, and prolific publications on the topic made him one of the most significant figures of the movement . . . No single individual in a movement who was influenced by Charles Cullis, touched as many lives with the message of healing as Simpson or persuaded as many individuals to enter full-time ministry with faith healing as a vital aspect of that ministry.510
Simpson and the early Christian and Missionary Alliance made an important contribution to the divine healing movement as the twentieth century began.511 It was through the preaching of divine healing that many people came into the Christian and Missionary Alliance. Sawin comments on this fact when he writes:
Many of the leaders in the Alliance during the formative years were men and women who had been delivered from life threatening and incapacitating sickness. Though Simpson was cautious and though he kept the doctrine of healing subordinate to evangelism for lost souls and the spirit-filled life, nevertheless, God’s healing grace and power exercised toward hundreds of people during early Alliance history accounts in some measure for the remarkable ministry and influence of Simpson and the Alliance. Many healed persons gave themselves unstintingly to the ministry of the Gospel. They served in churches, in Alliance branches, in rescue missions, and in overseas missionary work.512
Chappell wrote, “By the time of Cullis’ death in 1892, the doctrine of divine healing was firmly rooted in the expansive landscape of American Christianity.”513
Divine healing was here to stay, and the message was not only adopted by Simpson’s Christian and Missionary Alliance, it would also become a cornerstone in the emerging pentecostal movement. Some of these newer groups would not keep the balance of divine healing, as Simpson had directed, but instead followed Dowie’s and Charles Parham’s perspective on healing.
Simpson’s view on divine healing always remained balanced. He considered his experience of divine healing to be the third greatest crises in his life. It was his belief that Christ provided healing in his redemption for humankind. Healing was part of Christ’s atonement. He saw this in two Scripture passages: Isa 53:4–5 and Matt 8:17. Divine healing was only for believers, and it was for all believers. It was for all Christians. Simpson incorporated divine healing in the church by following the dictum in Jas 5:14–15. It stated that all those who were sick in the church should call for the elders of the church, who would anoint with oil and pray for the sick one. This teaching would become an integral part of Simpson’s ministry.
It is ironic that Simpson is now most remembered for his teaching on divine healing, even though divine healing was the fold he least emphasized in his preaching of the Fourfold Gospel. Simpson, as a spokesman for divine healing, is still having an impact today through his books and his denomination, the Christian and Missionary Alliance. Chappell wrote: “With [Simpson’s] publications still being widely circulated and the fourfold Gospel still the foundation of his 1.3 million member denomination, A. B. Simpson continues to spread the message that divine healing is the heritage of every Christian believer.”514
Although divine healing was the least emphasized of the movements in the Third Great Awakening, it still played an important role. Divine healing had been practiced in the church down through the centuries, but it became popular again in the second half of the nineteenth century. Charles Cullis helped bring it to the forefront in American Christianity. Simpson became one of the movement’s chief spokesmen. He helped popularize it to the Christian public through his healing services at the Gospel Tabernacle, through his conventions and summer conferences, and through his writings. Divine healing became an integral part of the American church. The leaders of the Third Great Awakening not only helped popularize divine healing, they were also involved in the premillennial movement that rose to prominence in the second half of the nineteenth century. The following chapter will deal with Simpson and his involvement in the premillennial movement.
432. Cunningham, “From Holiness to Healing,” 500.
433. Chappell, “Divine Healing Movement in America,” 72.
434. Ibid., 192.
435. Ibid.
436. Bailey, Children’s Bread, 211.
437. Ibid., 213.
438. Ibid., 217.
439. Dayton, Theological Roots of Pentecostalism, 120–21.
440. Ibid., 121.
441. Bailey, Children’s Bread, 219.
442. Ibid., 219–220.
443. Cunningham, “From Holiness to Healing,” 500.
444. Ibid.
445. Ibid.
446. Ibid., 501.
447. Ibid.
448. Nienkirchen, A. B. Simpson and the Pentecostal Movement, 15.
449. Cunningham, “From Holiness to Healing,” 502.
450. Beers et al., Merck Manual of Medical Information, 1717. Merck Manual of Medical Information states that “Chronic fatigue syndrome refers to longstanding severe and disabling fatigue without a proven physical or psychological disease” (ibid.). It is not clear what causes chronic fatigue syndrome. There is some recent evidence that suggests it might be due to abnormalities of the immune system that might be the cause. It also seems that in most cases the symptoms of chronic fatigue syndrome may also lessen over time. The methods of treatment may include aerobic exercise, psychotherapy, and drug therapy. It is thought that excessive periods of rest, in fact, may worsen the illness (ibid., 1718).
451. Daniel J. Evearitt, interview with the author, November 4, 2003.
452. Dayton, Theological Roots of Pentecostalism, 128.
453. Hartzfeld and Nienkirchen, Birth of a Vision, 11.
454. Simpson, Gospel of Healing, 6.
455. Hartzfeld and Nienkirchen, Birth of a Vision, 12.
456. Simpson, Four-Fold Gospel, 60.
457. Chappell, “Divine Healing Movement in America,” 300.
458. Ibid.
459. Ibid., 286.
460. Ibid., 287.
461. Ibid.
462. Tozer, Wingspread, 134–35.
463. Ibid., 135.
464. Ibid.
465. Magnuson, Salvation in the Slums, 71–72.
466. Ibid., 72.
467. Ibid.
468. Hartzfeld and Nienkirchen, Birth of a Vision 17.
469. Ibid., 18.
470. Ibid.
471. Chappell, “Divine Healing Movement in America,” 269.
472. Ibid., 269–70.
473. Ibid., 270.
474. Ibid.
475. Ibid.
476. Ibid.
477. Ibid.
478. Ibid., 271.
479. Ibid.
480. Ibid.
481. Ibid., 270–71.
482. Ibid., 272.
483. Niklaus et al., All for Jesus, 55.
484. Travis, Christ Our Healer Today, 115.
485. Ibid., 116.
486. Niklaus et al., All for Jesus, 55.
487. Cunningham, “From Holiness to Healing,” 503.
488. Chappell, “Divine Healing Movement in America,” 267.
489. Dorsett, Passion for Souls, 334.
490. Ibid.
491. Ibid.
492. Niklaus et al., All for Jesus, 56.
493. Magnuson, Salvation in the Slums, 70–71.
494. Chappell, “Divine Healing Movement in America,” 261.
495. Ibid., 269.
496. Ibid.
497. Ibid.
498. Travis, Christ Our Healer Today, 117.
499. Magnuson, Salvation in the Slums, 71.
500. Travis, Christ Our Healer Today, 118.
501. Chappell, “Divine Healing Movement in America,” 264.
502. Ibid., 267.
503. Ibid., 265.
504. Ibid., 266.
505. Tozer, Wingspread, 96.
506. Ibid.
507. Chappell, “Divine Healing Movement in America,” 266.
508. Thompson, A. B. Simpson, 100.
509. Travis, Christ Our Healer Today, 125.
510. Chappell, “Divine Healing Movement in America,” 277.
511. Ibid., 283.
512. Hartzfeld and Nienkirchen, Birth of a Vision, 14.
513. Chappell, “Divine Healing Movement in America,” 192.
514. Ibid., 277.