Diversities within Post-War Philippine Protestantism
By Floyd T. Cunningham
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Meanwhile, the Assemblies attempted to find common ground with other Philippine Pentecostals. A United Pentecostal Fellowship was organized in 1946 and consisted of the Foursquare Church, the Church of God, the Philippine Assemblies of the First Born, the United Free Gospel and Missionary Society, and the Assemblies of God. But the Fellowship ended after a few years. The AOG and Pentecostalism in general grew in the Philippines at least in part because, unlike other Protestants, Pentecostals did not challenge the still common views of Filipinos about the influence of spirits and demons in the world. Pentecostals provided ways of controlling spiritual forces, and of defeating malevolent ones. Another important factor for its growth was that, from its beginning, Pentecostals encouraged and produced self-motivated local leaders. The impact of missionaries was less important for church growth. The growth of the Foursquare Church relied little upon missionaries.By the time Everette and Ruth Denison arrived as the first non-Filipino missionaries in 1949, there were already 13 congregations with 650 members. The Denisons opened a Bible college in Manila in 1955. The Foursquare work in Cebu started in 1957 under Al Chaves, who was noted for his debates. He began the Cebu Bible Institute. From the Institute,students and graduates spread the Foursquare Church around the Visayas. The church continued to grow across the Philippines by utilizing Filipino leaders. The church was divided into two districts in 1958. About one-third of the pastors were women, and, according to observers, they were “immensely successful,” and “accounted for much” of the church’s rapid growth. There was not a large separation between lay and full-time workers. Laypersons were expected to evangelize. In 1966 the first Filipino,Veronico Suan, was elected a District Superintendent. By 1967 there were 194 churches and 10,961 members throughout the Philippines. In 1975 leadership of the church was placed entirely in the hands of Filipinos. Ernesto Lagasca was elected President and Veronico Suan General Supervisor. At the time there were 279 churches. This had grown to 568 churches by 1983, and 616 churches by 1990. Though the Foursquare missionaries—what comparatively few there were—claimed not to have a strategy for working in the country, most of them stayed in the city and built large, effective urban congregations, with the goal of planting congregations in outlying communities. Most of the converts were from the lower classes. About 70 percent of the members were former Roman Catholics. Congregations drew many simply by being the closest Protestant or Pentecostal church. Some members were forced out of other denominations for speaking in tongues. As among other Pentecostals, the experience of speaking in tongues as evidence of the baptism of the Holy Sprit (which was necessary for church membership) gave members confidence and boldness to evangelize. Churches also frequently held healing services. In some instances churches were started by the dramatic healing of an individual. Theological education stressed practical skills for ministry and evangelism, but the denomination continued to raise the expectations and standards of its schools. A split in the Foursquare Church in 1965 resulted in the Evangelical Full-Gospel Church, led by Ashel Maurillo. His greatest success was in Eastern Mindanao. Like other Pentecostals, the EFGC approached evangelism through “power encounters,” including healing. The church grew by holding large rallies, broadcasting radio programs, and training tribal ministers.
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Cunningham, Floyd T., Divesities within Post-War Philippine Protestantism. Retrieved January 4, 2010. http://74.125.47.132/searchq=cache:LQICuOqZaXIJ:www.apnts.edu.ph/resourcecenter/mediator/Cunningham_Diversities(5.1).pdf+foursquare+church+mindoro&cd=50&hl=en&ct=clnk&gl=ca