A small notice about an ongoing revival at the Saints’ Home Church in Los Angeles might have escaped the attention of readers of the Dec. 2, 1916, issue of the Weekly Evangel (the magazine of the Assemblies of God and the predecessor to the Pentecostal Evangel). Unless the reader was familiar with the pastor and the congregation, the revival report would have been indistinguishable from countless similar articles. The congregation’s pastor, Eddie R. Driver, reported spiritual progress: “God is blessing these meetings with a full house, souls are being saved and baptized with the Holy Ghost, the sick are being healed, and there is a great outpouring of God’s choicest blessings accompanying every service.”
The pastor, Eddie Driver (1868-1944), was an African-American businessman and attorney (he was licensed to practice general and corporation law in Memphis in 1892). He accepted the call to preach in 1893 and became a Baptist pastor. Several years later he became friends with Charles H. Mason, the influential African-American Holiness Baptist pastor who went on to found the Church of God in Christ (COGIC). Driver joined Mason’s organization, became Chairman of the COGIC Council of Elders, and drafted the COGIC’s original articles of incorporation.
In 1914, Mason asked Driver to move from Memphis to Los Angeles to establish a COGIC congregation. Driver complied and became pastor of an existing Pentecostal congregation, the Apostolic Mission at 14th and Woodson Streets. The congregation had roots in the interracial Azusa Street Revival (1906-1909), which had been a focal point in the emerging Pentecostal movement. As the Azusa Street revival fires grew dim, numerous small Pentecostal missions popped up across the City of Angels. The Apostolic Mission was one of those new congregations.
Driver organized the congregation as Saints’ Home Church of God in Christ in 1914, the first COGIC located in the western states. Driver personified the interracial nature of early Los Angeles Pentecostalism. He had a mixed ethnic heritage and could pass as an African-American, a Mexican, or a Filipino. The congregation’s leadership consisted of Blacks, whites, Mexicans, and Filipinos.
Something else about the 1916 article in the Weekly Evangel merits attention. Driver was promoting the ministry of a white evangelist, Thomas Griffin, who had been holding services at Saints’ Home Church. Griffin, an Irish Catholic who immigrated to the United States, accepted Christ and became a prominent Pentecostal evangelist during the first two decades of the 20th century.
Large portions of early issues of the Weekly Evangel were dedicated to small revival reports such as the one submitted by Driver. What was the racial makeup of these early congregations that promoted their activities in the Evangel? No one knows. It would require significant research to discover the identities of these early Pentecostal leaders and congregations. What we can know, as this article demonstrates, was that the early Pentecostal revival crossed the racial and ethnic divides.
Read the article, “Notes from the Field,” on page 14 of the Dec. 2, 1916, issue of the Weekly Evangel.
Also featured in this issue:
• “Faith in Action in the Mission Field,” by Paul Bettex
• “God’s Prayer House,” by Elizabeth Sisson
• “Three Christian Soldiers,” by C. W. Doney
And many more!
Weekly Evangel archived editions courtesy of the Flower Pentecostal Heritage Center.