Early Pentecostal Stirrings in Tasmania, 1910-1933

Damon Adams Bell

Abstract

This article explores the emergence of Pentecostalism in Tasmania. It identifies the challenges of isolation that hampered some of the earliest church planting efforts, but notes that the eventual growth of the movement resulted from the efforts of local people rather than external missionaries. It identifies the seminal role of women in the rise of Tasmanian Pentecostalism, and the importance of the relationship between Tasmanian Pentecostals and leaders of the movement in mainland Australia, especially Janet Lancaster. It also shows that the movement had its roots in Methodist streams of spirituality.

Introduction

The early ecclesiastical history of Tasmania was founded on a strong and robust evangelicalism that consisted of active phases of Methodism, the Baptist Church, the Christian Brethren, the Churches of Christ and the Salvation Army. In addition, there was the presence and influence of the Presbyterian Church and Congregational churches, as well as a small but vocal branch of evangelical Anglicanism.[1] Tasmania experienced waves of revival that included the Methodist Church,[2] the Brethren Assemblies,[3] the Baptist Church[4] and later the Churches of Christ.[5] Additionally, the state was a common stop for most of the renowned evangelists from Britain and America who visited Australia.[6] Many important names from the evangelical world had some significant connection with Tasmania including, Thomas Spurgeon,[7] George Soltau,[8] Frank Boreham,[9] F. B. Meyer[10] and R. A. Torrey.[11] The nature of evangelicalism in the state was firmly conservative with some Calvinistic influence, as well as a cessationism that was further reinforced by dispensational eschatology.

The Catholic Apostolic Church, founded in Britain as an off-shoot of the labours of the Scottish minister, Rev. Edward Irving (1792-1834), had congregations in Launceston and Hobart.[12] The ‘pentecostal’[13] elements of the Catholic Apostolic Church of healing, tongues and prophetic words were strongly opposed by both the evangelical churches and Tasmanian society in general.[14] Further, the Rev. John Alexander Dowie (1847-1907), who commenced in Australia as a minister, evangelist and healer and who later went to the United States, was constantly criticized by the local evangelical churches and newspapers. Dowie visited Tasmania only once however experienced very little interest.[15] In the state , as well as across Australia, there were sermons, lectures and articles all sounding a warning against Dowie’s healing ministry and his later claim as the new ‘Elijah’, and the establishment of Zion City in the United States.[16] Most forms of religious ‘enthusiasm’ were subject to scrutiny and attack.[17] In time, this developed into staunch opposition to Pentecostalism. The Baptist churches, the Christian Brethren assemblies, Methodist churches, Churches of Christ and the Anglican Church engaged in public opposition both prior to and during the early few decades of the first established Pentecostal church in Tasmania – the Apostolic Church (1934 to 1960). During that time there were significant evangelical opponents – the Baptist minister, and one time state president of the Baptist Union, the Rev. E. B. Woods; the highly respected Tasmanian and national Brethren evangelist, Major Roberts-Thomson; the Anglican minister, the Rev. Charles E. S. Mitchell; and the New Zealand Brethren evangelist, Enoch Coppin, were all public in their campaigns against Pentecostalism as a movement and, what were deemed, ‘pentecostal manifestations’.[18] Later with the arrival of the Assemblies of God, in the early 1960s, one of their pastors, David Cartledge, experienced the extent of the vehemence of evangelical opposition through the activity of the Christian Brethren.[19]

There is scant evidence of formal Pentecostal activity in Tasmania prior to Flowerdale in 1933-34 which resulted in the coming of the Apostolic Church.[20] However, there were definite stirrings. ‘Mother’ Janet Lancaster’s Good News Magazine was read by a small number in Tasmania. This provided an important source of information on Pentecostal happenings on the mainland of Australia as well as overseas. Pentecostal experiences and sympathies in mainline traditions, however, were oral in nature, and would have been kept private or ‘underground’. What little recorded information there is of ‘Pentecostal-like’ activity in Tasmania, is presented here in order to convey a sense of the underwhelming interest there was in the extra-ordinary Pentecostal work going on across the Bass Strait and in the Northern hemisphere. Such an account does have the value of pointing to the stirrings which constitute the first Pentecostal efforts in the state. One person in particular stands to the fore— Annie Christine Pearson, possibly the first person to establish a Pentecostal work in Tasmania. Besides Miss Pearson, there were others in Tasmania connected to the Good News Hall who may have constituted other cottage meeting/s. The last known distinct Pentecostal outreach, just prior to the establishment of the Apostolic Church in Flowerdale, was a visit by an evangelistic ‘troupe’ from the Australian Pentecostal Church at Richmond, Victoria.

Annie Christine Pearson – Pentecostal Activity in Tasmania

The first published reference to a person experiencing the baptism of the Spirit in Tasmania, (according to her own words), seems to have been a young woman from Round Hill, Burnie, named Annie Christine Pearson. In the Atlanta, Georgia based Pentecostal Magazine, The Bridegroom’s Messenger, (1912). Miss Pearson, in a lengthy two column article entitled, ‘Pentecost in a New Field’ tells of her baptism in the Spirit and her labours for the Pentecostal truth.

As far as I know I was the first to be baptised in the Holy Spirit, in these last days in Tasmania. God blessed me thus two years ago last June, in Launceston, where I was then teaching music in a school. He sent a baptized teacher to the school, bringing the news of the Latter rain. After my baptism another girl received, and then the Lord sent me home to start a work quite unique. My people, though professing Christians, fought the Pentecostal truths and suffered judgments, but most of them are now softer in spirit and can see that God is with me. Praise God.[21]

From her account, Christine Pearson experienced the baptism of the Spirit in 1910, at the age of twenty-four. Her report further tells of her labours in the Pentecostal cause. In this Pearson was like numerous young women in most Australian capital cities in pioneering efforts for Pentecostalism during the early years.[22] Pearson goes on to explain that she commenced a ‘Sabbath school’ and a meeting with a small group of adults at Wivenhoe. After being turned out of two cottages, the small group had to resort to meeting on the beach on a couple of occasions. Miss Pearson took responsibility for leading the group, including the preaching.

Eventually, the small group was given access to an unused brewery. This lasted for a winter until; ‘Satan, however, thought fit to resume brewing . . .’[23] The next move was to a railway station waiting room. At the time of the article, Pearson reported that she had purchased land and that the group was arranging the building of a modest meeting house:

The next move will be better still, for God is now going to build Himself a house. Several men offered to build a church, clear land, etc., if money could be gotten to buy land and material. We only asked God and He sent over thirty pounds already. We applied for government land, having a block surveyed. The land was put for auction last week and God didn’t let anyone bid against us, so that we got it for the upset price, 9 pounds, which was wonderful. There is room for two buildings, and the Lord doubtless will have a home as well as church [24]

Beyond the detail of a home for the group, Pearson provides a detailed account of the different people to whom she was ministering, and lists their location as though it were a Methodist preacher’s circuit. ‘During each week of the school quarter I visit the country districts of Stowport, Ridgley, and soon New Country, besides Burnie, 3 miles from here . . . Sulphur Creek, nine miles away . . .’[25]

In these various places there were conversions, water baptisms but yet none had experienced the baptism of the Spirit. Added to this are accounts of divine healings and one case of the exorcising of a man with an unclean spirit. ‘In the name of Jesus Christ all evil spirits were rebuked. Instant victory was the result’.[26]

Of additional significance is Miss Pearson’s mention of a young girl at Sheffield, (the heart of Brethren territory and an area well acquainted with revivals),[27] baptised in the Spirit, as well as the report of there being ‘seekers in Launceston and Hobart’.[28] Then to conclude the account of her labours, Pearson gives two lists of names— again, in a reference to Methodist ‘three works’ categories one list refers to those in need of salvation, and the other of those seeking the baptism in the Holy Spirit:

Beloved, may I earnestly ask your fervent prayers for the salvation of the following people, with and whom God has already been dealing— my sister, Mary, Mr. and Mrs. Nicholls,, and Tom Nicholls, Mr. Moore and Annie, the Hamilton family, Justin and Norman Jacklin, Owen McCarthy, “Old Mary,” Mrs. Smith, Fred Burleigh, Clifton, Leslie, Trevor, Ted, Jessie, Messers Lewis, Woodhouse, Hughes, Norman, Hampson, “Mrs. Parkins” and “Mrs Hughes.”

Also for the following to be baptized in the Holy Spirit— my family (especially brother Graham), Charles, Winnie and Reg Hamilton, Edgar Nicholls, Lilla Jones, Mrs. Barfoot, Mr. and Mrs. Rutherford, Mrs. McCarthy, Mr. and Mrs. Goninon, Fred Templar, Mrs. Davis, Mrs. Russle, Mr. and Mrs. Cato, the Misses Goodyer, Rose McGiverson, Clifford Johnson, William Hampson, Dorothy Hampson, Doris Heal, Doris Johnson, and Mrs. Moore.[29]

Just prior to her concluding remarks, Pearson tells a story of her sitting under a tree one day and singing in the Spirit.[30] She was abruptly disrupted by a cracking sound and then noticed a large lizard near her, head tilted, ‘listening, evidently enraptured’.[31]

This article is of importance since it is the earliest evidence we have of Pentecostalism in Tasmania. Unfortunately, there are no historical sources telling us of the continuation of Miss Pearson’s group. There was definitely an association between Pearson and Janet Lancaster and the Good News Hall. In the Good News Magazine, October 1913, in addition to listing services connected or associated with the Good News Hall and Pentecostalism is a list, ‘For those interested in the Outpouring of the Latter Rain, and desiring to investigate, we give the following addresses:’ This includes, ‘Miss C. Pearson, Round Hill, Burnie, Tasmania.’[32] Also in the same edition of the Good News Magazine are two letters from Tasmania testifying to a miraculous healing. The first is from G. G.,[33] a friend and witness and the second from V. W of New Town, Hobart[34] relating to her personal healing. Against medical diagnosis and years of being bedridden, Miss V experienced a miraculous healing at the time she had previously believed was prophetical and appointed by God. The event was to be celebrated by a cottage ‘thanks-giving service’. It would be reasonable to conclude that there was an association between Christine Pearson and the gathering at Hobart. Pearson indicated in her article of 1912 to The Bridegroom’s Messenger that there were seekers in Hobart as well as Launceston. It is equally reasonable to conclude that this ‘cottage meeting’ was also associated with the Good News Hall.

Another possible contact which there may have been between Christine Pearson and the Good News Hall was a visit from a ‘Brother Bradshaw’.[35] In 1911 Bradshaw attended the Sunderland Convention and brought with him formal greetings from Sister Lancaster and the Good News Hall, North Melbourne, Victoria, Australia. Reverend Boddy describes Bradshaw as a ‘Pentecostal pioneer having witnessed to the full baptism of the Holy Ghost’ in Tasmania and New Zealand.[36]

The connection between Pearson and Janet Lancaster is important as it was through the Good News Hall that Pentecostalism had its earliest influence on the state. There is only one public reference to the Good News Hall and Janet Lancaster that appears in a Tasmanian newspaper report. This was in August, 1911. The report had the title, ‘Astounding Faith – “Casting Out Lots of Demons” ’.[37] The article describes in detail the exorcism of a girl named Nellie Silcock in North Melbourne. A ‘Brother Jeffrey’ and Sister Sloane were called to the house of the girl where the demon was confronted and then departed. Brother Jeffrey was also reported to have healed miraculously a person with cancer. The newspaper report goes on to describe the Good News Hall:

The mission hall bears the sign of 'Good News' Hall, and about its portals are many texts relating to treatment of persons possessed with evil spirits in scriptural times . . . He (Brother Jeffrey) went on to state that upstairs were sleeping rooms for the faithful. Hundreds of people came and were cured and eased of their sins.[38]

The report then makes mention of Sister Lancaster and presents her as a self-proclaimed prophetess: ‘Sister Lancaster claimed to be able to foretell events, like the Richmond railway disaster, but said she never told what she knew, because it only led to persecution.’[39] This presentation of Lancaster carries with it negative connotations, especially in light of other previous and contemporary claimants of prophetic gifting such as Couchman ‘the Pluckley prophet’,[40] John Alexander Dowie,[41] Benjamin Purnell,[42] Joanna Southcott,[43] Ellen White[44]and Mary Baker Eddie,[45] who were the subjects of ridicule. The article concludes in a cynical tone: ‘There are, it is stated, about 170 worshippers at this remarkable shrine, all inspired with power to exorcise devils and heal the sick.’[46]

The overall impression created by the newspaper report is sensational and sceptical. This would not have either endeared or enthused the Christian reader to look upon the activities recorded as other than a ‘curiosity’. Unfortunately, the focus on exorcism, healing and prophecy does not convey the full extent of the gospel message as advanced by Lancaster and the Good News Hall. Lancaster’s comment about scepticism leading to potential persecution appears to have been partly the experience indicated by Christine Pearson in her letter to The Bridegroom’s Messenger.

Mrs Christine Myer (nee Pearson) – Marriage and Later Activity

In 1918 Annie Christine Pearson married Oscar Myer (from Melbourne and formerly from Russia), in Melbourne.[47] From that point on she is known as Christine Myer. Her husband, Oscar, was possibly a relative of Sidney Myer,[48] the founder of Myer’s Emporium. Oscar definitely worked for the Myer Emporium. The pair had a daughter but unfortunately, the marriage was a disaster with Christine being subjected to abuse and then abandonment.[49] Finally, Christine obtained a divorce in 1928 on the grounds of desertion.[50] By 1922 she had returned to Launceston and pursued her career in teaching music. During that time she aspired to and attained higher qualifications.[51] There are indications that she retained a strong faith and was outspoken in upholding the inspiration and veracity of the scriptures through letters to the newspaper, selling booklets and giving an occasional lecture.[52]

In 1951 under her married name, ‘Christine Myer’, she wrote and published a book titled, The Tablets of Truth.[53] The book is a compilation of archaeological findings supporting the historicity of the Bible.[54] The archaeological details are interspersed with Christine’s comments and exposition of supporting biblical texts.[55] The foreword of the book was written by the Rt. Reverend D. B. Blackwood, Bishop of Gippsland Victoria,[56] and there he recommends the book for ‘ordinary folk’ to foster confidence in the veracity and authenticity of the Bible.[57] Early in 1954 Queen Elisabeth II visited Australia which included a stop-over in Hobart.[58] Christine took the opportunity to send the Queen a copy of her book, The Tablets of Truth. To the delight of Christine and the Tasmanian public, the Queen’s private secretary sent a letter to Mrs Myer to thank her for her gift.[59]

There is no evidence to conclude whether or not Christine Myer (nee Pearson) continued supporting the Pentecostal movement. The little information there is of Pentecostal activity from 1924 and beyond does not mention Christine. The Apostolic Church was formally established in Tasmania in 1934, with congregations in Wynyard, Launceston and Hobart. There is no record of Christine either attending or having any association with the Apostolic Church.

Beyond the letter of 1912 by Annie Christine Pearson to The Bridegroom’s Messenger, there is no other information or account of her activity in spreading the Pentecostal message. What can be gleaned from the material in her letter is the mention of the opposition she faced to her message of the full gospel. Further, Pearson emphasised tongues as the evidential sign of the baptism of the Spirit and the importance of divine healing. In the midst of spiritual isolation, Pearson endeavoured to spread the news of Pentecost and thereby create a body of like-minded believers. Though there was some level of support from Janet Lancaster and the Good News Hall, Christine Pearson’s labours seem to have failed in fostering a permanent Pentecostal congregation in Tasmania.

Other Early Pentecostal Activities in Tasmania

Later than the labours of Christine Pearson, there are a number of reports that indicate that there were others in the state who were either supporters or adherents of Pentecostalism. The information does not provide a clear picture and there is no evidence to conclude that there remained an ongoing Pentecostal work in Tasmania prior to the official establishment of the Apostolic Church assembly in Flowerdale in 1934.

The first report is indirect and comes in the form of a letter to the editor of the Mercury newspaper in May, 1922. The occasion was a response to a brief article in the ‘Church Notes’ on the ministry of Smith Wigglesworth in Melbourne. The letter is from Caroline Cato and is a staunch defence of Wigglesworth, his message and his ministry: ‘Knowing how incorrect . . . I could not keep silence . . . Brother Wigglesworth goes to no end of trouble to sink himself and exalt Jesus.’ Mrs Cato brings to her support the eyewitness testimony from, ‘A lady who worked with him in Melbourne.’[60]

This letter, though it does not report a Pentecostal work in Tasmania, is significant because of who the author is – ‘Caroline Cato, Malvern, Augusta Rd’. The Catos were well-established and highly regarded upper-middleclass members of Tasmanian society.[61] Malvern was an impressive estate just out of Hobart. Caroline Cato was originally Caroline Murrell form Williamstown Victoria and was the older sister of Sarah Jane Murrell who in 1879 married Alfred Lancaster. Mrs Cato was thus the sister of Janet Lancaster the founder of the Good News Hall – the first Pentecostal church in Australia. The eyewitness alluded to in the letter is Caroline’s younger sister ‘Jeannie Lancaster’. Both the Cato and Murrell families were extremely devout Methodists. On moving to Tasmania, Caroline, along with her husband William Coggin Cato, continued to be staunch patrons of Methodism. The Cato family, besides being a prominent Tasmanian family, also had strong family representatives in upper-middleclass society in Victoria.

It is therefore understandable that Caroline would have provided sympathetic support for Pentecostal activities emanating from the Good News Hall in particular. In 1928 in the Good News Magazine, Sister Cato and Sister Rutherford are listed as representatives of the Tasmanian State Advisory Council.[62] Both Mrs Cato and Mrs Rutherford were mentioned by Christine Pearson as contacts ‘to pray for to experience the baptism of the Spirit’ in her article of 1912.

Next is a report from May 1924 in the Good News Magazine when Mr Thomas Ames, an early leader of a Pentecostal group in Adelaide and later pastor of an Elim congregation, visited Tasmania and ministered to a small group. Part of the group was ‘Sisters’ Edie (Edith) Anstis and Ruby Wiles. The two ‘Sisters’ were well known to Mrs Lancaster. They were associated with the Good News Hall and were often engaged in fostering Pentecostal groups and holding ‘cottage meetings’ on behalf of the Hall. Sister Edie even contributed a few items to the Good News Magazine. The two ‘Sisters’ were in Tasmania at the time of Ames’ visit.

Thomas Ames had an association with Janet Lancaster and the Good News Hall. Mark Hutchinson points out that, in addition to Lancaster and the Good News Hall, Ames had broad evangelistic associations, and had preached in Baptist, Congregational and Methodist Churches. This leads Hutchinson to conclude that ‘His trip to Tasmania in 1924 may well have been an extension of these interdenominational networks. By then, his reputation as an evangelistic preacher seems to have been increasing for some years’.[63]

In the Good News Magazine, Sister Edie reports on the visit: ‘Mr. Ames, of Adelaide, called, and we had a meeting. The Lord was with us in the power of the Spirit, and we were soon all bathed in its gentle, cooling streams’. In addition to Ames’ ministry, there are accounts of some minor healings and other forms of encouragement. There are no other details of this visit that provide locations and names of Tasmanians who participated in the meetings. One can conclude that there were a number of people in Tasmania who held to Pentecostal views with some having experienced the baptism of the Holy Spirit. Additionally, that there was some form of ‘cottage meetings’ being held with occasional visits of Pentecostals from the mainland of Australia.

Next there is a report to the Good News Magazine in 1924 from Tasmania:

Last week under the pressure of the Holy Spirit which has been with him for some time, my brother bought a motor car for spreading more speedily the news of His love and His coming. We are looking for great things in the future as He leads, and want your earnest prayers for the success of His work. Send more books; they travel over many parts of Tasmania, and God blesses them.[64]

Unfortunately there is no way of identifying the author but the report clearly indicates there were individuals keen in supporting and spreading the message of Pentecost.

There is another letter to the Good News Magazine dated 7th August 1924, with the heading ‘Tasmania’, telling of some wonderful healings:

Sister K.., who is a member of our mission, gave birth to a baby girl, who was blind. Upon examination, the doctor pronounced it a case of "born blind," the back of the eyes being badly ulcerated, and an almost hopeless case. He said an operation might be attempted, but, Praise God! in answer to prayer He has healed the eyes and given the dear babe its sight. We rejoice, with the parents, in the fact that, "His touch has still its ancient power." Hallelujah! One of our mission women has been completely healed of a growth on the eye from which she has been suffering for 16 years, and there have been several other wonderful cases. The Lord hath done wonderful things for my own body. To Him be all the glory and praise. — J.B.S.[65]

There is no indication of where in Tasmania these events took place or what the ‘mission’ refers to in the letter. There is insufficient detail to assume that the mission is Pentecostal in nature. The identity of ‘J.B.S’ is indeterminable and these initials appear only this once in all the editions of the Good News Magazine.

The next mention of a Tasmanian in contact with the Good News Magazine was an unidentified J. C. N in 1925 who wrote a word of support and appreciation for the magazine: ‘Thanking you for your continuance of “Good News” they are sweet meats indeed’.[66] This is further confirmation of some Tasmanians interested in Pentecostal issues.

In 1927 there appeared two letters to the Good News Magazine recounting miraculous healings from a mother and son from Tasmania.[67] The first testimony is from Denis W. Tyson, originally from Tasmania but now residing in Melbourne. He reported having attended the meetings of ‘Brother Van Eyk’ and witnessing many healings including his own serious eye problem. The second testimony is a letter attached by Denis Tyson from his mother Ruth Tyson living in the Tamar Valley in Tasmania. In her letter she recounts an accident which rendered her incapable of working. Taking encouragement from her son, she sent a telegram to the Good News Hall in Melbourne and asked the church to pray for her. This resulted in her miraculous healing. Ruth Tyson was a prominent citizen in the greater Launceston district and as a widow, owned a number of successful orchards.[68] Additionally, she was an outspoken Christian and member of the Methodist Church.[69] The direct link between Denis Tyson and his family in Tasmania provided another point of contact with mainland Pentecostalism.

The next correspondence in the Good News Magazine came in 1929 which was the year of the worst floods on record in Tasmanian history.[70] In April 1929 there were floods in the north of the state which killed twenty two and injured forty. The letter makes reference to this event:

You have heard of the disastrous floods we have had and how many are now homeless. The water did not come within 12 miles of us, but my husband was away and could not get home because of the floods, and I had no food for the cows. I did not know what to do, but, while lying in bed thinking about it, 1 said: "Lord, you can feed the cows. It may not be my way, but some way or other, dear Lord, you'll provide." The next morning two Christian men came with food enough for the cows to last till my husband got home. Should I not praise God? Yours, trusting in Jesus, R. P [71]

Like the previous three correspondents, R. P cannot be identified. Again, it is further proof of interest in the message of the Good News Magazine.

The only other source of information about Pentecostal activity in Tasmania prior to the establishment of the Apostolic Church is a newspaper article from November 1933, telling of a ‘Pentecostal Crusade to Beaconsfield’:

There was a large congregation in the Salvation Army Hall, Beaconsfield, on Sunday evening, when a party of Crusaders came from Launceston to conduct the meeting. The visiting Crusaders were Messrs. Gamble, Peters, Begent, Mrs. Gamble, and Miss Higgs of the Pentecostal Church, Melbourne. Addresses were given by the members of the visiting party. Miss Higgs sang a solo in American negro style and explained the sincerity of the negro religion. Miss Higgs accompanied the singing with her violin.[72]

Amongst the ‘Crusaders’ was Miss Leila Higgs from Tasmania.[73] Miss Higgs was an accomplished musician and was heavily involved with conducting choirs in the local Methodist churches.[74] In the Launceston Examiner account of the same event, Miss Higgs is commended for her wonderful knowledge of the scriptures and her musical talent. Also, there is mention of her connection ‘with the Pentecostal Church, for some time’.[75]

The fact that these ‘Crusaders’ are said to belong to the Pentecostal Church of Melbourne would most likely mean they were from the Richmond Temple, the headquarters of the Pentecostal Church of Australia. Leila Higgs had continued contact with The Pentecostal Church of Australia as is attested by her testimony of healing which appeared in the Glad Tidings Messenger, August 1935.[76] Higgs was also involved in providing musical support for the Sydney girl evangelist, Heather Burrows. Miss Burrows preached regularly for William Booth-Clibborn during his 1931 ministry at the Brisbane Canvas Cathedral.[77] Subsequently, Burrows was an evangelist for the Apostolic Church of Australia. Leila Higgs generally accompanied as a pianist and violinist for evangelist Burrows during many of her crusades across Australia.[78] Miss Higgs, like her evangelist friend, became a member of the Apostolic Church once it had established itself as the sole Pentecostal church in Tasmania from 1934 to 1960. This transfer of membership from other Pentecostal churches to the Apostolic Church was not uncommon during the early to mid-nineteen-thirties.[79] Leila Higgs played an important role in the early phase of Pentecostalism in Tasmania. To some extent she became an important linchpin in the translation of the seminal work with people such as Christine Pearson and the eventual coming of the Apostolic Church.

The visit to Beaconsfield was well received as duly noted in both newspaper reports (The Mercury and Examiner). A large congregation attended the meeting which was conducted in the Salvation Army Hall and hosted by Ensign Austin.[80] Although there is this account of the Pentecostal visit to Beaconsfield from Launceston, it is the only reference to be found regarding a possible connection between Tasmania and the Pentecostal Church of Australia. Like the connection between Christine Pearson and the Good News Hall, that of the Pentecostal Church of Melbourne with Leila Higgs did not result in the formation of a congregation or any long term presence of the Pentecostal Church of Australia.

Conclusion

Pentecostalism in the mainland states of Australia emerged from the coalescence of a variety of tributaries and found expression in the work commenced by Janet Lancaster. Within a short period of time, the Pentecostal experience and teaching received input from American and British sources. This neonate movement of Christian spirituality was formalised in gatherings which turned into congregations. At the outset, there was a strong voluntaristic independent dimension to early Pentecostalism in Australia. As they developed into churches and associations, there was a broad and ‘unformed’ (or rather, a diverse approach depending on the denominational origins and influences of local founders) approach to ecclesiology. This affected the evangelistic thrust of early Australian Pentecostalism and consequently spontaneous ecclesial expansion was hampered by the lack of ‘organisation’. This contributed to the early Pentecostal churches and groups being limited in effectively being able to take on the evangelistic and missionary challenge posed by Tasmania. As with the Pentecostal activity on the mainland of Australia, activity in Tasmania appears to have been grounded in a ‘faith mission’ approach rather than on an ecclesiastical footing. It would seem right to conclude that in the case of Tasmania, despite efforts to assemble together, Spirit baptism was the experience of various individuals or at most very small groups.

All the preliminary efforts of Pentecostalism in Tasmania had very limited impact on the ecclesiastical terrain. Although there may have been personal opposition, it may have well been that there was simply not enough Pentecostal activity in the state to create a concerted reaction from the mainstream denominations. The effective ‘brake’ on Pentecostal growth may thus have been distance from the main centres, and a residual cultural respectability, which worked against religious ‘enthusiasm’. This aside, and as is continuous with the experience of their coreligionists on the mainland, the first important observation is to note the importance women in pioneering and laying the spiritual groundwork for Pentecostalism in Tasmania. Collectively, the contribution made by Christine Pearson, (to a lesser degree) Leila Higgs, along with support from Caroline Cato, Mrs Rutherford, Ruth Tyson, Sister Edie, Sister Ruby and a number of other ‘Sisters’ identifiable only by initials, was substantial. As was the case on the mainland of Australia and the United States, Tasmania shared the significant role played by women in leading and championing the cause of Pentecostalism.[81] Christine Pearson, and her initial work in Tasmania, deserve due recognition for their pioneering nature.

Following on from the role of women in the seminal years of Tasmanian Pentecostalism was the socio-political group from whence these women came. Traditionally, Pentecostalism has been attributed with being a predominately working class movement, however, in the case of Tasmania, we find that those in the early phase of the movement were either from the upper middleclass or the well-to-do farming sector, and were generally well educated. Christine Pearson herself was a successful musician and teacher. She was converted to Pentecostalism by a male school teaching colleague in Launceston who was from the mainland. Leila Higgs was from a strong middleclass family, was highly educated and was also a teacher. Caroline Cato was from a middleclass family and married into a highly respected Tasmanian family with wealth, political influence and prestige. Finally, Ruth Tyson was a wealthy orchardist from another highly respected Tasmanian family. The type of people involved in early Tasmanian Pentecostalism had the ability to work across the social classes and were in positions of some influence.

Another important feature relating to the early phase of Tasmanian Pentecostalism was the connections that existed between those in the state and the Pentecostal movement in mainland Australia. Many had contact with the Good News Hall by subscription to the Good News Magazine or through family connections or through visits from those engaged in mission work such as Sisters Edie and Ruby. This network, though not overwhelmingly large, was still sufficient to keep some form of connection until the strategic arrival of the Apostolic Church in 1934.

The last point of significance is the ecclesiastical roots of those involved in the early stirrings of Tasmanian Pentecostalism. Christine Pearson, Caroline Cato (nee Murrell), Ruth Tyson and Leila Higgs were all initially active and devout members of the Methodist Church. This relationship between Methodism in Tasmania and the emergence of Pentecostalism in the state finally culminated in the ministry of the Reverend Archibald Newton (a native of Tasmania), which saw a Pentecostal type move of the Spirit which eventually led to a substantial group forming the nucleus of the first Apostolic Church congregation in Tasmania.[82]

The early phase of Pentecostalism in Tasmania was well summarised by one of the early Pentecostal pastors in the state, Noel Hart, who recalled in the early nineteen hundreds ‘there were a few spot-fires and sparks for Pentecost but they never amounted to any lasting work’.[83] The early labours of individuals and groups for the cause of the ‘full gospel’ of Pentecostalism in Tasmania paved a way across the state for a more determined Pentecostal cause. Geographically, there was a heavy concentration of fledgling activity in the northwest coast. This was the area where the first permanent Tasmanian Pentecostal church was to establish itself.

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[1] A detailed account of the ecclesiastical landscape of Tasmania can be found in Damon S. Adams, “The Tributaries, Obstacles & Early History of Pentecostalism in Tasmania & the Role of the Apostolic Church 1911 – 1960”, PhD, Tabor College Adelaide, 2014, 47-76.

[2] Robert Evans, Early Evangelical Revivals in Australia: A Study of Surviving Published Materials about Evangelical Revivals in Australia up to 1880. Hazelbrook: Research in Evangelical Revivals, 2007, 113-159.

[3] See Alan F. Dyer, God Was Their Rock, (Sheffield, Tasmania: Pioneer Publishers, 1974), 6-17; Stuart Piggin, Spirit, Word and World: Evangelical Christianity in Australia. (Brunswick East: Acorn Press Ltd., 2012), 62.

[4] Daily Telegraph (Launceston, Tas.: 1883 - 1928), Saturday 12 February 1887, 2; Launceston Examiner, Monday 14 February 1887, 2; Daily Telegraph, Wednesday 16 February 1887, 2; Daily Telegraph, Tuesday 22 February 1887, 2; Daily Telegraph, Thursday 24 February 1887, 3; Launceston Examiner, Thursday 3 March 1887, 3; Launceston Examiner, Saturday 5 March 1887, 1; Launceston Examiner, Tuesday 8 March 1887, 3; Launceston Examiner, Wednesday 9 March 1887, 3; The Mercury (Hobart, Tas.: 1860 - 1954), Thursday 10 March 1887, 2; The Mercury, Monday 14 March 1887, 2; Launceston Examiner, Tuesday 22 March 1887, 3; Launceston Examiner, Monday 28 March 1887, 3; Daily Telegraph, Tuesday 29 March 1887, 3; Daily Telegraph, Wednesday 30 March 1887, 3;  Daily Telegraph, Tuesday 5 April 1887, 3; The Mercury, Friday 8 April 1887, 2 ; Daily Telegraph, Wednesday 13 April 1887, 3; The Mercury, Thursday 5 May 1887, 3.

[5] This wave of revivals was under the labours of Stephen Cheek whose efforts were on behalf of the Disciples of Christ, (later to become the Churches of Christ in 1915. There were close connections between Cheek and the Christian Brethren in Tasmania and often his labours were in conjunction with, or supportive of the Brethren. The following give accounts of cheek’s labours, The Cornwall Chronicle (Launceston, Tas.: 1835 - 1880), Friday 10 March 1876, 3; Launceston Examiner, Thursday 11 May 1876, 3; The Mercury, Saturday 11 March 1882, 1; The Mercury, Thursday 12 October 1933, 5, Robitt Jon Clow, Evangelism in Australia: The Life of Stephen Cheek, Pioneer of the Churches of Christ, Queensland (Warwick, Qld.: R. J. Clow, 1933); John Thomas Brown, Churches of Christ: A Historical, Biographical, and Pictorial History of Churches of Christ in the United States, Australasia, England and Canada, (Louisville: John P. Morton Company, 1904), 124-127; Harold E Hayward, “The Invasion of Bream Creek” Churches of Christ in New South Wales Occasional Papers in History and Theology Paper No. 1, July, 2011, http://www.freshhope.org.au/files/History/The%20Invasion%20of%20Bream%20Creek.pdf; Richard Ely, “Communities of Generation, Communities of Choice: Stephen Cheek at Bream Creek” Lucas: An Evangelical History Review, no. 12, Dec 1991, 6-40, http://webjournals.ac.edu.au/ojs/index.php/LUCAS/article/view/8747/8744

[6] See Elisabeth Wilson, “‘Wandering Stars’: The Impact of British Evangelists in Australia, 1870s – 1900”, PhD University of Tasmania, 2011.

[7] C. H. Spurgeon’s son, the Rev. Thomas Spurgeon became a regular visitor to Tasmania and guest of the Gibson family. Between 1878 and 1890 Thomas visited Tasmania five times. Some of these visits included his preaching in different Baptist, Methodist, Presbyterian and Congregational churches across the colony.

[8] Pastor George Soltau (1847-1909) was originally from England and came to Tasmania to take charge of Launceston’s, Memorial Church from 1886 to 1909. Soltau was a friend of C. H. Spurgeon, J. Hudson Taylor, D. L. Moody, Ira Sankey and Dr Barnard. Soltau travelled around many parts of the undertaking missions and had a well-respected reputation as an international evangelist, teacher and Bible expositor, Launceston Examiner, Friday 16 July 1886, 2; Clutha Leader, (N.Z.) Volume XXI, Issue 1088, 14 June 1895, 5.

[9] The Rev. Frank W. Boreham was the last student interviewed by C. H. Spurgeon for the Pastors’ College. He was the pastor at the Hobart Baptist Tabernacle from 1906 to 1912. The congregation of the Hobart Tabernacle during Boreham’s time boasted the attendance of the mayor of Hobart along with members of state and federal parliaments. Boreham was a prolific writer and besides being the author of dozens of books, he wrote over 3,000 weekly editorials for the Mercury from 1912 to 1959.

[10] Examiner (Launceston, Tas.: 1900 - 1954), Tuesday 10 July 1923, 6. Interestingly, F. B. Meyer was succeeded at his Westminster church by Dr W. C. Poole, a Tasmanian born minister, Advocate (Burnie, Tas.: 1890 - 1954), Tuesday 8 October 1929, 2.

[11] R. A. Torrey’s United Missions Campaign in Tasmania in 1902 was so memorable that provided the American Evangelist with numerous anecdotes which regularly appeared in his revival messages. Torrey’s campaign in Tasmania was noted as a significant revival.

[12] The Catholic Apostolic Church was active in Tasmania from 1875 to 1903, Launceston Examiner, Saturday 9 March 1878, 3; Launceston Examiner, Friday 24 August 1888, 2; Launceston Examiner, Saturday 8 September 1888, 4; Launceston Examiner, Saturday 5 December 1891, 3; Launceston Examiner, Saturday 10 December 1898, 8; Launceston Examiner, Saturday 23 December 1899, 8. The demise came with the death of the last Apostle Woodhouse on 20th May 1901, the last surviving of the origin twelve Catholic Apostolic Church Apostles. His death was reported in Tasmania, Daily Telegraph, Tuesday 21 May 1901, 2.

[13] In this paper ‘pentecostal’ is used to refer to Spirit based activities as opposed ‘Pentecostal’ used to represent the movement, and later churches.

[14] The Hobart Town Courier (Tas.: 1827 - 1839), Friday 19 April 1833, 2, 3; The Courier (Hobart, Tas.: 1840 - 1859), Friday 15 July 1842, 2; The Courier, Thursday 25 May 1854, 2; The Courier, Saturday 26 April 1856, 3; Launceston Examiner, Saturday 18 June 1870, 6; The Mercury, Thursday 4 July 1878, 2.

[15] The North Western Advocate and the Emu Bay Times, Monday 16 July 1900, 4.

[16] The Mercury, Wednesday 14 March 1900, 6;The North Western Advocate and the Emu Bay Times (Tas. : 1899 - 1919), Monday 16 July 1900, 4; Examiner, Tuesday 9 October 1900, 7; Daily Telegraph , Wednesday 14 August 1901, 7; Daily Telegraph, Wednesday 3 December 1902, 7.

[17] A variety of religious groups, cults and sects claiming to have had experienced ‘manifestations’ and ‘gifts’, were often subject to criticism or ridicule. This included the Mormons, Christian Science, Spiritualist churches, the Holy Rollers, the Pentecostal Dancers, ‘Flying Rollers’, ‘Israelites’. Pentecostal Primitives, ‘Holy Ghosters’ and ‘Almighty Rollers’, Adams, “The Tributaries, Obstacles & Early History of Pentecostalism in Tasmania & the Role of the Apostolic Church 1911 – 1960”, 205-209.

[18] A detailed account of the opposition with supporting evidence can be found, Ibid, 368-369, 380-385, 423-424, 457-462,483-492.

[19] In 1964 along the northwest coast of Tasmania Pastor David Cartledge experienced the same Brethren opposition that was directed at the Apostolic Church ten years earlier when Enoch Coppin came to Tasmania to give public lectures in opposition to the Apostolic Church. This was followed-up with the first publication of the booklet, Beware of Pentecostalist Spirit-Baptism, printed in Burnie, 1955. The same booklet was used by the Brethren Assemblies around Devonport and Burnie in opposition to the efforts of Cartledge on behalf of the Assemblies of God, see Mark Hutchinson, Cartledge, David Frederick (1940-2005) in Australasian Dictionary of Pentecostal and Charismatic Movements, http://webjournals.ac.edu.au/ojs/index.php/ADPCM/article/view/198/195

[20] See, Adams, “The Tributaries, Obstacles & Early History of Pentecostalism in Tasmania & the Role of the Apostolic Church 1911 – 1960”, 367 – 389, for a detailed account of the move of the Spirit in Flowerdale, North West Tasmania in 1930 – 34.

[21] A. Christine Pearson, The Bride Groom’s Messenger, VI. 123, 1912, 2.

[22] Florence Mortomore laboured in Melbourne, Brisbane, Mackay and Townsville. Edith Anstis and Ruby Wiles were two evangelists recognised by the Good News Hall - together they labored in Melbourne, Perth and later Tasmania. Other names include Annie Dennis (Melbourne, Bundaberg, Mackay and Townsville)), Annie Chamberlain (Adelaide), Pauline Heath (Adelaide), Mary Ayers (itinerant) and Heather Burrows (Sydney and later extensive campaigns around Australia). According to Chant, ‘In many ways the role of women in the early years of Australian Pentecostalism set the pattern for the future movement. Of sixteen women all but three were Australian-born’ Barry Chant, The Spirit of Pentecost: The Origins and Development of the Pentecostal Movement in Australia 1870-1939 (Lexington, KY: Emeth Press, 2011), 290. Interestingly, Christine Pearson was one of the earliest recorded of young women pioneers of Australian Pentecostalism. For more details of young women involved in early Australian Pentecostalism see Chant, The Spirit of Pentecost, 263-291.

[23] A. Christine Pearson, The Bride Groom’s Messenger, VI.123, 1912, 2.

[24] Ibid.

[25] Ibid.

[26] Ibid.

[27] The northwest of Tasmania, especially the area around Sheffield known as the Kentish district, had experienced a number of revivals during the labours of three Brethren evangelists, Moyse, brown and Perrin from 1873-1876. Their labours resulted in the establishment of numerous Brethren assemblies spreading up to, and around the northwest coast, and along to Latrobe. Also, the area in which Pearson was evangelising had witness Methodist revivals. Thus there was an established evangelical and conservative tradition and commitment in the wider northwest district running from Mole Creek, Sheffield and all along the northwest coast, Dyer, God Was Their Rock, 6-80.

[28] Pearson, The Bride Groom’s Messenger, VI. 123, 1912, 2.

[29] Pearson, The Bride Groom’s Messenger, VI. 123, 1912, 2.

[30] ‘Singing in the Spirit’ is a Pentecostal expression used for what is more commonly understood as ‘singing in tongues’. For more information on the range of Pentecostal interpretations of, ‘singing in the Spirit’, see, Richard M. Riss, “Singing In The Spirit in the Holiness, Pentecostal, Latter Rain, and Charismatic Movements”, a paper delivered at Orlando, July 28, 1995, http://www.pctii.org/arc/riss.html.

[31] Pearson, The Bride Groom’s Messenger, VI. 123, 1912, 2. I have not been able to identify most of the names listed above beyond the mention here with the exception of Mrs & Mrs Cato and Christine’s sister, Mary Pearson, Examiner, Tuesday 18 December 1906, 6; Examiner, Thursday 21 October 1926, 7; Examiner, Friday 3 February 1928, 9; Examiner, Wednesday 6 February 1929, 11— these relate to Mary’s schooling and music exams.

[32] Good News, no. 6, Oct. 1913, 32.

[33] Ibid, 3.

[34] Ibid, 3 – 4.

[35] Extensive efforts to identify ‘Brother Bradshaw’ have failed not produce any possible match.

[36] Boddy, Confidence, vol. IV, no. 6, 1911, 129.

[37] Zeehan and Dundas Herald (Tas.: 1890 - 1922), Friday 11 August 1911, 1.

[38] Ibid.

[39] Ibid.

[40] Colonial Times (Hobart, Tas.: 1828 - 1857), Tuesday 2 September 1845, 4; South Australian Register (Adelaide, SA: 1839 - 1900), Wednesday 30 December 1846, 4.

[41] Daily Telegraph, Wednesday 14 August 1901, 7; Tasmanian News (Hobart, Tas.: 1883 - 1911), Thursday 8 December 1904, 1.

[42] The Mercury, Saturday 11 November 1905, 4

[43] Tasmanian News, Tuesday 2 December 1902, 4; Daily Telegraph, Thursday 10 February 1910, 6; The Mercury, Monday 26 September 1910, 6.

[44] Ellen White was one of the early influential teachers of the Seventh Day Adventist movement. She claimed to have direct vision. In articles in Tasmanian newspapers she was called, ‘High Priestess’ and ‘Adventist Amazon –Prophetess’, The Mercury, Wednesday 27 September 1899, 1; The North Western Advocate and the Emu Bay Times (Tas. : 1899 - 1919), Monday 1 June 1903, 3.

[45] Daily Telegraph, Wednesday 12 February 1902, 8; The Argus (Melbourne, Vic.: 1848 - 1957), Friday 23 August 1912, 5.

[46] Ibid.

[47] Examiner, Thursday 24 January 1918, 1.

[48] Sidney Myer was converted to Christianity in 1920 while on visit to the United States. He was heavily influenced by his friend and colleague Edwin Lee Neil, very devout and committed Christian. Myer became well-known as a Christian philanthropist who attended Trinity Presbyterian Church in Camberwell and also support evangelical branch of Melbourne Anglicanism. For further details see Anthea Hyslop, ‘Myer, Simcha (Sidney) (1878-1934)’ in Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/myer-simcha-sidney-7721/text13525, 

[49] Examiner, Thursday 16 August, 1928, 12.

[50] Ibid.

[51] Examiner, Wednesday 8 February 1939, 1.

[52] Examiner, Saturday 10 September 1949, 17; Examiner, Wednesday 14 November 1951, 2; Examiner, Saturday 25 August 1952, 15.

[53] Christine Myer, The Tablets of Truth (Launceston, Tas.: Austin Publishing Co., 1951).

[54] Advocate , Saturday 15 September 1951, 10.

[55] The Kadina and Wallaroo Times (SA: 1888 - 1954), Thursday 24 January 1952, 4.

[56] Advocate, Saturday 15 September 1951, 10.

The Right Reverend Donald Burns Blackwood, Bishop of Gippsland Victoria was original from Tasmania where he served as in various parishes across the state until he was elevated to the office of bishop in 1924. As an Anglican churchman has was evangelical and had a strong missionary interest. Christine Myer may have known Blackwood prior to her marriage in Victoria in 1918. On retirement he returned to Tasmania. For more information see Keith Cole, ‘Blackwood, Donald Burns (1884 – 1969)’ in the Australian Dictionary of Evangelical Biography , http://webjournals.ac.edu.au/journals/adeb/b_/blackwood-donald-burns-1884-1969/

[57] Advocate, Saturday 15 September 1951, 10.

[58] Ibid.

[59] Examiner, Saturday 13 March 1954, 13.

[60] The Mercury, Wednesday 24 May 1922, 12.

[61] The Mercury, Tuesday 29 November 1932, 8.

[62] Good News, vol. 19, no.7, July 1928, 9.

[63] Mark Hutchinson, Ames, Thomas James (1858-1928) in Australasian Dictionary of Pentecostal and Charismatic Movements, http://webjournals.ac.edu.au/journals/ADPCM/a-to-d/ames-thomas-james-1858-1928/

[64] Anon, Good News, vol.15. no.6, June 1924, 4.

[65] Good News, vol.15. no.11, Nov. 1924, 10.

[66] Good News. vol.16, no.4, April 1925, 12.

[67] Good News, vol.18, no.7, July 1927, 7.

[68] Examiner, Tuesday 29 March 1921, 6; Examiner, Monday 8 April 1935, 10.

[69] Examiner, Monday 8 October 1928, 10; Examiner, Thursday 18 October 1928, 5.

[70] See Aust. Govt. Bureau of Meteorology archives http://www.bom.gov.au/climate/environ/flood_tas.shtml and ABC archives; http://www.abc.net.au/local/stories/2009/06/04/2589538.htm.

[71] Good News, vol. 20, no. 6, 1 June 1929, 12.

[72] Mercury, 2 Nov 1933, 11.

[73] Miss Leila Emily Burville Higgs was from a prominent Tasmanian family that goes back to colonial times. Leila was the youngest of eleven children and was born in Deloraine in 1899. The family were devout members of the Methodist Church. In 1989 a book was published written by Leila E B Higgs titled, Freedom Through the Cross or From Egypt to Canaan (Toowoomba, Qld.: LEH Publishing, 1989).

[74] See Advocate, 22 Nov 1921, 5; Mercury, 9 April 1923, 4; Examiner, 10 Sept 1923, 2; Examiner, 28 March 1931, 5; Examiner, 17 Oct 1931, 11.

[75] Examiner, 1 Nov 1933, 5.

[76] Leila Higgs, ‘I am the Lord that Healeth Thee [testimony, L. Higgs]’ Glad Tidings Messenger, vol. 1, no. 10, August, 1935, 6.

[77] The Brisbane Courier, Saturday 24 October 1931, 5; The Brisbane Courier, Saturday 31 October 1931, 23; The Brisbane Courier, Saturday 7 November 1931, 22; The Brisbane Courier, Saturday 19 December 1931, 17.

[78] Chant, The Spirit of Pentecost, 288.

[79] According to Chant, ‘Charles Greenwood claimed 65 of 147 new Apostolics in Melbourne 1933 had formerly been members at Richmond Temple. The Foursquare church at Auburn lost most of their members. About a third of the Pentecostals in Adelaide joined the new movement’ Chant, The Spirit of Pentecost, 230.

[80] Examiner, 1 November 1933, 5. The only details available on Ensign Austin of the Salvation Army are relating to a transfer of appointment from Lilydale to Beaconsfield in January, 1931 The Mercury, Saturday 7 January 1933, 2.

[81] This important feature of the leadership role played by women in early Australian Pentecostalism is the subject of examination in the book edited by Shane Clifton and Jacqueline Grey, Raising Women Leaders: Perspectives on Liberating Women in Pentecostal and Charismatic Contexts, ((APS, Sydney, Australia 2009), and also featured in Chapter eleven, ‘Women of the Spirit’, of The Pentecostal Spirit, by Barry Chant provides a wealth of information on some of the major and minor Pentecostal women involved in early years of the movement.

[82] See Adams, “The Tributaries, Obstacles & Early History of Pentecostalism in Tasmania & the Role of the Apostolic Church 1911 – 1960”, 367 - 389.

[83] Noel Hart, Personal Interview with the Author, 22 June 2012. Pastor Noel Hart is a retired Apostolic Church pastor who ministered in Tasmania for many years. He was involved in the early days of the Apostolic movement in Australia and has first-hand knowledge of the development of Pentecostalism in Tasmania.