Maria Woodworth-Etter, Prophecy, and the San Francisco Earthquake of 1906

New York Times Story Evokes Memories of Prediction Gone Wrong

By Roscoe Barnes III

Author, F.F. Bosworth: The Man Behind Christ the Healer

Copyright © 2018

#FFBosworth

Maria Woodworth-Etter

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To casual readers of the New York Times article, “Found Footage Offers a New Glimpse at 1906 San Francisco Earthquake” by Niraj Chokshi (April 14, 2018), the disaster may be merely an interesting story in our nation’s past. But to students of church history, particularly Pentecostal church history, the disaster evokes memories of one of the most prominent female preachers of miracles and healing in the United States. That preacher was Maria Woodworth-Etter (1844 - 1924).

During an 1890 revival meeting in Oakland, Calif, Woodworth-Etter and others predicted a tidal wave and earthquake would occur and destroy the Bay Area on April 14, 1890. People fled the area, but the prediction did not come true.

Sixteen years later, on April 18, 1906, an earthquake hit the city and left it in ruins. More than 3,000 people died in what reporter Chokshi described as “a tragic chapter in American history.” One newspaper at the time reported, “Nearly half the city is in ruins and 50,000 are homeless.”

Woodworth-Etter (formerly Maria B. Woodworth) believed the earthquake was a fulfillment of her 1890 prophecy, according to historian Wayne Warner. In his book, Maria Woodworth-Etter: For Such A Time As This, he noted “it was prudent that she not mention the fact that her 1890 prophecy also mentioned a killer tidal wave – a little of which San Francisco firemen could have used in 1906 to quell the raging fires.”

Warner has done extensive research on Woodworth-Etter, whom he called in one book, “The Woman Evangelist.” In his response to a 2009 blog post about the earthquake, Warner noted that Woodworth-Etter was 55 in January 1890 when she predicted “a tidal wave and earthquake would destroy the Bay Area.” The local newspapers featured regular reports about the prediction. Warner wrote:

The disaster was set for April 14, 1890 and an estimated thousand people fled the area for nearby hills.

What about Maria? She left with her team and set up her tent in St. Louis–far from the predicted tidal wave.

Woodworth-Etter went on to hold revival meetings in various parts of the United States. In 1912, she held meetings with F.F. Bosworth at his church in Dallas, Texas. She returned to Oakland in 1915. On her return visit, she mentioned the 1890 prediction, according to Warner. In his book, The Woman Evangelist, he cited a report she presented in her book, A Diary of Signs and Wonders, in which she appeared to claim validation. She wrote:

I remember how the Lord had shown me at that time the great earthquake that was coming on San Francisco, Oakland, and adjoining towns, and that I would live to work over the ruins. Now, after all these years, I saw that prophecy fulfilled.

Readers may dismiss the evangelist’s claim as nothing more than pure nonsense while some, especially Pentecostals, might see an element of divine truth in her prediction, even though it was off a few years. In Warner’s view, the earthquake prediction was a “false prophecy” that caused much harm as it resulted in “the worst scare since the Millerites experienced their ‘Great Disappointment’ during 1843.” Warner observed: “The good that was accomplished in Oakland during the Woodworth meetings was hardly worth the damage that came as a result of the false prophecy.”

While acknowledging that everyone makes mistakes, Warner wrote that “it was obvious that Mrs. Woodworth – who was definitely handicapped with little formal education and no theological training – chalked up several colossal mistakes in her Oakland crusade.” Unfortunately, there is no record of her ever admitting she’d made a mistake with the prophecy.

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References:

“Found Footage Offers a New Glimpse at 1906 San Francisco Earthquake” by Niraj Chokshi (April 14, 2018): https://www.nytimes.com/2018/04/14/us/san-francisco-earthquake-film.html

The Woman Evangelist: The Life and Times of Charismatic Evangelist Maria B. Woodworth-Etter by Wayne Warner (Scarecrow Press, 1986).

Wayne Warner’s Response to “San Francisco Timecapsule: 01.19.09”: http://www.sparkletack.com/2009/01/19/san-francisco-timecapsule-011909/

Maria Woodworth-Etter: For Such A Time As This (Bridge Logos Publishers, 2003).

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For more information: 

Visit ffbosworth.strikingly.com. Questions about the research and commentary on F.F. Bosworth may be directed to Roscoe Barnes III via email at doctorbarnes3@gmail.com or roscoebarnes3@yahoo.com. For updates on F.F. Bosworth history, simply follow this blog or @Roscoebarnes3 on Twitter. #ChristTheHealer

F.F. Bosworth's Advice to A. W. Tozer

By Roscoe Barnes III
Author, F.F. Bosworth: The Man Behind Christ the Healer
Copyright (c) 2018

#FFBosworth

When we hear about F.F. Bosworth teaching and mentoring young preachers, we tend to think of his work with The Voice of Healing in the 1940s and 1950s. But there was another young preacher encouraged by him who went on to become a famous author of deeper life books. That young preacher was none other than A.W. Tozer, who is read and quoted by Pentecostals and evangelicals alike.

According to Lyle Dorsett, author of A Passion for God:  The Spiritual Journey of A.W. Tozer (2008), Bosworth took Tozer under his wing and provided him with advice on a number of topics that included teaching, evangelism, and divine healing. Dorsett writes: "Bosworth, a wizened and battle-scarred warrior from years of battling both the Devil and other Christians, generously took Tozer into his counsel."

Dorsett notes that Bosworth "urged" Tozer to fully accept divine healing, but to give more attention to his ministry of evangelism. In Dorsett's view,  "Bosworth helped Tozer see that some ministers have a strong and primary healing gift while others are essentially teachers or preachers."

Bosworth and Tozer were both ministers in the Christian and Missionary Alliance (CMA), a denomination that believes in divine healing. Bosworth became one of CMA's most famous healing evangelists. In 1924, he published Christ the Healer, which is still in print today.

In addition to advising Tozer to embrace healing and to make it secondary to his evangelistic work, Bosworth reminded him of the need to spend time with those engaged in healing ministries. According to Dorsett, "He urged Tozer to be in fellowship with men who had healing gifts but not to feel pressured to do it all."

Bosworth also called on Tozer to "celebrate and support" those who were seen as actually having the gift of healing, according to Dorsett. Bosworth reportedly went further in his advice by addressing the issue of speaking in tongues, a topic of contention at the time. Dorsett writes: "Finally, Bosworth taught Tozer to respect the gift of tongues inasmuch as it is biblical." At the same time, he apparently cautioned young Tozer about giving the subject more attention than it deserved.

The extent to which Bosworth influenced Tozer is not known, and claims of Bosworth being his mentor are disputed by some scholars, including Tozer biographer James L. Snyder.

"To say that Bosworth was a mentor to Tozer is stretching the truth quite a bit," Snyder wrote in a 2015 email.  "Because Bosworth was part of the Christian and Missionary Alliance, of which Tozer was a minister, Tozer supported his crusades in Chicago and even had Bosworth preach in his Chicago pulpit."

On the subject of healing, Snyder noted that Tozer believed in it and often prayed for the sick in his church. Such was not uncommon for CMA pastors. While Tozer may have seen people healed, he did not see "hundreds of physical healings in his meetings," according to Snyder. Bosworth, however, did see such healings, he noted.

"Bosworth's ministry was basically a healing ministry whereas Tozer's was more of a deeper life ministry," Snyder said.

Still, when one considers the enormous success of Bosworth in the 1920s, and his work with CMA churches, it would be hard to imagine a young Tozer not seeking and receiving guidance from Bosworth.

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Would you like to know more about F.F. Bosworth?

Visit the F.F. Bosworth page here.

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For more information: 
Visit ffbosworth.strikingly.com. Questions about the research and commentary on F.F. Bosworth may be directed to Roscoe Barnes III via email at doctorbarnes3@gmail.com or roscoebarnes3@yahoo.com. For updates on F.F. Bosworth history, simply follow this blog or @Roscoebarnes3 on Twitter. #ChristTheHealer

F.F. Bosworth Among Those with ‘Proven Divine Healing Ministry’ in 1950

He’s Listed with 32 Other Evangelists in The Voice of Healing Magazine

By Roscoe Barnes III

Author, F.F. Bosworth: The Man Behind Christ the Healer

Copyright © 2018

#FFBosworth

In a magazine that played a key role in the divine healing movement of the 1950s, F.F. Bosworth is listed among 30-plus preachers as being a legitimate healing evangelist. He is also listed as one of several associate editors of the magazine, which was called, The Voice of Healing (VOH). Bosworth’s book, Christ the Healer, is promoted in the publication along with books by other evangelists.

At 73, Bosworth was one of the oldest, if not the oldest, of the evangelists serving with the VOH in 1950. His decades of success as a healing evangelist made him the perfect mentor. T.L.Osborn once said, “Old F.F. Bosworth used to share a lot of secrets with us.” William Branham, acknowledged leader and initiator of the post-World War II healing revival, stated, “I believe Brother Bosworth knows more of the Bible on Divine healing than any man I ever met in my life.”

It is clear that Bosworth had much to offer. VOH Editor Gordon Lindsay wrote about his success and his massive city-wide campaigns held throughout the United States and Canada. But for all Bosworth had to offer, his presence did not prevent some of the critical problems and controversies that would plague some of the traveling preachers.

The Voice of Healing magazine originally appeared in April 1948 as the official organ – and promotional tool – for the ministry of William Branham. But after a short time, it expanded and became a publication for a select number of evangelists, some of whom had independent ministries.

The magazine promoted the evangelistic healing meetings with compelling testimonies and news reports. It also used sensational headlines, eye-catching superlatives, and photographs of large crowds at various meetings. At the same time, the magazine, which was headed by Gordon and Freda Lindsay, tried to present the VOH preachers as legitimate men and women who possessed not only integrity, but the power to produce miracles of healing in evangelistic crusades. On page two of the July 1950 issue, the magazine reports:

We list in this directory the names of those who we believe have a proven Divine healing ministry, and who are laboring in harmony with the policy of THE VOICE OF HEALING to unite in spirit the members of the body of Christ, and whose lives are above reproach.

The magazine listed in alphabetical order the names and “permanent addresses” of the evangelists. The list included A.A. Allen, William Branham, F.F. Bosworth, Jack Coe, Frank Cottingham, Charles Dobbins, Clifton Erickson, William Freeman, Velmer Gardner, W.V. Grant, Franklin Hall, Dale Hanson, L.D. Hall, John Hauek, H.E. Hardt, W.A. Henry, Harold Horton, Gayle Jackson, U.S. Jaeger, O.L. Jaggers, Louis Keplan, Gordon Lindsay, Harvey McAlister, E.H. Miles, Louise Nankivell, Thelma Nickel, Wilbur Ogilvie, T. L. Osborn, Oral Roberts, Abraham Tannen Baum, Richard R. Vinyard, James B. Reesor, Doyle Zachary.

Some of the preachers were notoriously competitive and some became more famous than others. A few of them found success and watched their ministries grow -- and extend into the 21st century. Unfortunately some became roiled in controversy and eventually left the ministry. Even so, the magazine tried to make a good faith effort in presenting the VOH evangelists as sincere men and women of God who were gifted to bring salvation and healing to a dying world. A glimpse of this effort can be seen in a single paragraph on page three of the July 1950 issue under the heading, “Announcement.” It reads:

THE VOICE OF HEALING is a publication devoted to the encouragement of the great healing revivals that are now springing up over the world. We are now carrying reports of quite a number of men whom God has given a prominent ministry. Most of these ministers we know personally, some however, we have not met. We believe that on the whole these ministers are consecrated men who are worthy of the highest endorsement. Naturally it is up to each minister to conduct his life in such a way that his own ministry will be his best recommendations. Though we receive many inquiries, we do not attempt to recommend this or that minister for campaigns in any special city. We feel that the Spirit of God should lead in these matters.

The announcement, including the list of names, may have been viewed by readers as a commendable gesture. It might have also been reassuring. But for me, it prompts a few questions that have practical, ethical, and theological implications. For example: How exactly were the preachers validated? What system of accountability did Lindsay and others use in their determination? What were the standards?

I also wonder about the issue of transparency: Was the editor fully transparent about the evangelists’ payment for placement in the magazine? Paul Asa Allen, son of A.A. Allen, has said the evangelists purchased ad space in the magazine to promote their meetings. When they acquired a set number of subscriptions from their followers and mailed the names (along with the subscription fees) to VOH, they could receive a free page in the magazine, according to Paul. He said his father earned more free pages than the other evangelists. As a result, the Lindsays encouraged him to start his own magazine. It seems that if the evangelists were literally buying space, the readers of the magazine should have been informed.

There's also the issue about women preachers: How successful were the women? And why don’t we hear more about them? The magazine featured articles about the women, but only two of them are listed in the directory on page two: Louise Nankivell of Chicago and Thelma Nickel of Tulsa. Were there not other women who were used of God in the healing ministry.

It is true that other women appeared in later issues of the magazine, but the number was still small compared to the number of men.

Another important question: How close were these ministries monitored? And to what extent were they held accountable? We now know about the extreme tendencies of some of the preachers, as well as the errors in their doctrine. Some fell out of the ministry because of sickness and some because of scandal. Although Gordon Lindsay may have had the best intentions, he soon found that he was working with men with flaws. Some were deeply flawed.

Despite some of the negative fall-out due to the failure of some of the evangelists, I think Lindsay should still be commended for his enduring work as a writer and chronicler of the divine healing movement. It's because of his work that many unknown preachers rose to prominence and found ways to share the Gospel throughout the world. Lindsay has given the church a solid record of history, showing the warts and all, to some degree. Through his efforts, churches were born, preachers were mentored, schools were created, and yes, people found Christ as savior and healer. So for all of the negative points that peppered the history of the VOH, it's probably accurate to say that the good outweighed the bad, and we have Lindsay to thank for such an exciting legacy of Pentecostal church history.

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Would you like to know more

about F.F. Bosworth?

Visit the F.F. Bosworth page here!

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For more information: Visit ffbosworth.strikingly.com. Questions about the research and commentary on F.F. Bosworth may be directed to Roscoe Barnes III via email at doctorbarnes3@gmail.com or roscoebarnes3@yahoo.com. For updates on F.F. Bosworth history, simply follow this blog or @Roscoebarnes3 on Twitter. #ChristTheHealer

F.F. Bosworth's Tangle with Moody Magazine

Personal Visit Made to Defend His Name and Ministry of Divine Healing

By Roscoe Barnes III
Author, F.F. Bosworth: The Man Behind Christ the Healer
Copyright (c) 2018

#FFBosworth

When F.F. Bosworth learned that a prominent minister had criticized him in the pages of Moody Bible Institute Monthly, forerunner of Moody Monthly magazine, he paid a visit to the magazine’s editor. He wanted to clear his name and defend his ministry of divine healing. The little-known visit lasted two hours and resulted in a cordial discussion with plans for more talks and a mutual investigation of the reported healing claims. The editorial about the meeting was titled, "A Visit From Evangelist F.F. Bosworth." It was published in June 1922. A copy is posted below. The masthead of the magazine lists the following editorial staff members: Editor James M. Grey, Associate Editor J. H. Ralston and Publishing Agent S.A. Woodruff. It is possible that Bosworth met with them together.

The meeting, which occurred in March 1922, was prompted by a speaker’s remarks at the Founder’s Week Conference of the Moody Bible Institute. According to the editor, Bosworth, a "well-known evangelist," contacted the magazine to "protest against certain remarks derogatory to his brother and himself and their work." During those years, Bosworth ministered with his younger brother, Burton B. Bosworth.

The editor noted a speaker (presumably Dr. Arno C. Gaebelein), had questioned reports of “miraculous bodily cures” that supposedly occurred in Bosworth’s Pittsburgh meetings. Reports of the meetings appeared in the Labor Tribune.

He (the speaker) said that similar “cures” had been investigated in connection with their meetings in other places, and not one was genuine. He then read the claims printed in the paper, which included an “ear drum restored after being removed”; a right leg, an inch and a half shorter than the left leg, caused to become the same length; a woman “living without kidneys” entirely healed, and much more of the same kind.

Bosworth came to the magazine prepared. In addition to bringing the paper that publicized his meetings, he brought names and contact information for the doctors who were involved with the reported claims of healing. According to the editor, he did not hesitate to answer questions – and there were many. While he made a strong case for the healing claims, and he assured everyone “that evidence of their trustworthiness could be procured,” the editorial staff was not fully convinced.

Mr. Bosworth was evidently sincere, and unquestionably he was telling the truth so far as his knowledge extended. But did his knowledge extend sufficiently? Was not this a case for medical and legal experts, and indeed as some have suggested for those versed in abnormal psychology as well? Could the general public be satisfied that miracles had occurred without an investigation as to facts, conducted by professional men who were able to recognize such facts, and who were acquainted with the laws of evidence?

The editorial staff presented each of those questions to Bosworth and he “showed no impatience because of them,” according to the editor. He also “consented to co-operate with any committee of Christian brethren who would undertake, in the right spirit, of course, to sift the matter to the bottom,” the editor stated.

This unexpected meeting was not out of character for Bosworth. After all, he was an apologist for divine healing and the author of Christ the Healer, one of the most popular books on the subject. Whatever one thinks about Bosworth -- or about his healing ministry -- it seems clear that he handled this controversy in a godly manner. 

He could have launched an all-out attack on the magazine, but he didn't. He could have ignored it and simply remained silent, but he didn't. Instead, he made an effort to meet with his accuser face-to-face. He demonstrated what appeared to be genuine Christian love in discussing the matter. It seems, according to the editorial, that there was no shouting, fighting, or harsh words exchanged. 

It would be interesting to see how the proposed investigation actually turned out and if they followed through with their plans. But even without the research, the meeting between Bosworth and the magazine staff provides an example for the church to follow, especially when dealing with conflicts and disagreements. They both showed class, and despite their disagreements, they acted honorably and with a sense of integrity.

Related article:
"F.F. Bosworth Vindicated? Moody Magazine Published 'Evidence' for Divine Healing Case." See here.

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Would you like to know more

about F.F. Bosworth?

Visit the F.F. Bosworth page here!

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For more information: Visit ffbosworth.strikingly.com. Questions about the research and commentary on F.F. Bosworth may be directed to Roscoe Barnes III via email at doctorbarnes3@gmail.com or roscoebarnes3@yahoo.com. For updates on F.F. Bosworth history, simply follow this blog or @Roscoebarnes3 on Twitter. #ChristTheHealer

F.F. Bosworth and the Making of a Healing Evangelist

What Critical Research Reveals about His Ministry Development and the Ministry of Divine Healing

By Roscoe Barnes III

Author, F.F. Bosworth: The Man Behind Christ the Healer
Copyright (c) 2018

#FFBosworth

#ChristTheHealer

Note: This paper presents a list of conclusions taken from the author’s doctoral thesis, F. F. Bosworth: a historical analysis of the influential factors in his life and ministry (University of Pretoria, Date: 2010-07-30). It begins with a summary of the author’s findings. It includes the links to several figures/diagrams that illustrate highlights in the research (see below).

(Cambridge Scholars Publishing, 2009)

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Fred Francis Bosworth was a Pentecostal pioneer, musician, ground-breaking pastor, famous healing evangelist, and the author of Christ the Healer. He published Exploits of Faith magazine and operated a popular radio program. In addition to being a church planter, he reportedly held some of the largest evangelistic healing campaigns in the United States and Canada. His book remains in print to this day.

In researching his life history, I examined his life using Social Cognitive Career Theory. An examination of the data used for this research uncovered a number of facts and interesting ideas about his development as a healing evangelist. Although his teaching on healing and his Pentecostal experience had a tremendous impact on his life, they were not the only factors that contributed to his success. This research revealed that his development as a healing evangelist was shaped by experiences that were secular and spiritual, negative and positive. They were experiences that occurred in his childhood and adulthood.

Conclusions on F.F. Bosworth’s Healing Ministry

Bosworth’s life history was anything but simple. Instead, it was multifaceted, and at times, complex. In addition to ministry, his history covered a wide range of issues. These issues included business, politics, music, healing, death, writing, travel, marriage, and controversy. Each of these issues was analyzed and interpreted in relation to his development. Although Bosworth was the focus of the study, the analysis led to conclusions that relate not only to him and his development, but to generalizations of other issues, as well. These conclusions are presented as follows:

The first conclusion is that divine healing, on both a personal and corporate level, can be a catalyst for developing a healing ministry. This was shown in the ministry of Bosworth and the ministry of others who prayed for the sick.

The second conclusion is that divine healing is a complex and diversified phenomenon that is not restricted to simplistic formulas or even one’s theology. It is a divine action that is not always predictable. It also involves an ever-learning process that may require risks, flexibility or the willingness to adapt to various situations.

The third conclusion is that a person's development in the healing ministry may be linked to his or her childhood and early adulthood experiences. These experiences are critical whether they be positive or negative, solitary or corporate, religious or secular.

The fourth conclusion is that God may use a person's pre-conversion experiences as preparation for future ministry. This may be explained as follows: People have a natural bent or tendency toward a particular career endeavor. Consequently, they will do what comes naturally, depending on opportunities and circumstances. After a religious conversion, they may continue to do what comes naturally, but they will likely do it on a spiritual level and for a spiritual purpose. From the standpoint of Christianity, this would mean that God might use a person's natural abilities and experiences for His divine purpose. It may also be said that secular jobs and non-religious aspirations may be indicative of one's future calling. Certain aspects of the secular pursuits may be minimized after conversion (or spiritual calling), while some may be incorporated into the ministry. In this sense, secular experiences would be critical to a person’s development and success in ministry. In Bosworth's case, his love of music and his business acumen pointed to a future in entertainment and business. Following his Pentecostal experience, he began preaching and used both as part of his ministry.

The fifth conclusion is that all experiences in a person's life are critical to his or her development. However, some experiences may be more important than others. For instance, Bosworth's healing of TB proved to be a major turning point in his life. Additionally, it was after his Pentecostal experience that he became a preacher (Bosworth no date; Perkins 1921 & 1927). His work with William Branham also proved to be a life-changing experience that prompted him to modify his healing methods (Lindsay 1950; Stadsklev 1952; Bosworth 1954a, 1954b & 1954c).

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For a pdf version of this article, visit here.

  

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The sixth conclusion is that environment is a substantial factor in the development of a healing ministry. Even though Bosworth had limited education, through his association with people engaged in the ministry of healing, he apparently learned about the ministry and soon established his own. While living in Zion City, Ill., he served God in an atmosphere that was saturated with the theme of divine healing. When Charles Parham came preaching about the baptism in the Holy Spirit, prayer meetings were held in Bosworth’s home. Later, Bosworth worked with a number of other preachers, both men and women, who had healing ministries. These experiences afforded him an environment in which he could learn by example, receive on-the-job training, and continue to grow as a healing evangelist.

The seventh conclusion is that Social Cognitive Career Theory (SCCT) can be a legitimate tool for shedding light on a subject that is both religious and historical. Bosworth’s environment was a part of his development; however, he did not automatically succeed because of his environment. Instead, there were cognitive elements involved (Lent et al 1994:81). The evidence shows that his self-efficacy beliefs, outcome expectations and goals, as used in SCCT, were other essential factors that contributed to his development.

The eighth conclusion is that a divine healing ministry is not dependent on perfect theology or ministry practice. Despite the controversy that surrounded Bosworth’s ministry, including questionable doctrine and his association with controversial preachers, he still succeeded in evangelism and in praying for the sick. This might support the view that God uses imperfect vessels, and He blesses them in spite of their weaknesses because of His grace. This perspective is seen throughout the Scriptures, where both the success and flaws of biblical characters are noted. These characters include David, Moses, Peter, Samson and Jonah, among others. Furthermore, the Scriptures state: "But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us" (2 Cor 4:7). In other words, God works through human vessels with feet of clay.

The final conclusion is that the story of Bosworth illustrates the power of simple faith, prayer, and determination. Bosworth was a simple preacher and he emphasized the need for simple faith (Perkins 1921 & 1927; Bosworth 1948). He also insisted that prayer -- both prevailing prayer and the prayer of faith --were essential to revival and evangelistic healing campaigns (Perkins 1921 & 1927). He demonstrated the potential of these elements through his own success in ministry.

The above conclusions, I believe, may serve to reinforce the importance of Bosworth to Pentecostal history, as well as his contributions to evangelistic healing revivals. They also provide a new way of looking at the Pentecostal experience and the development of a ministry that focuses on divine healing.

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Would you like to know more about F.F. Bosworth?

Visit the F.F. Bosworth page here!

  

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References/Resources:

To review the figures/diagrams that shed light on the material presented in this paper, see the following:

“Pentecostal Gifts and Their Relation to Natural Talent and Experiences: Some Thoughts and Visual Illustrations from the Life History of F.F. Bosworth.”

https://doi.org/10.6084/m9.figshare.4495115.v1

F. F. Bosworth: a historical analysis of the influential factors in his life and ministry (University of Pretoria, Date: 2010-07-30, http://repository.up.ac.za/handle/2263/26869).

“F.F. Bosworth: A Historical Analysis of His Ministry Development Using Social Cognitive Career Theory.” http://papers.ssrn.com/sol3/papers.cfm?abstract_id=2725697

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For more information:

Visit: ffbosworth.strikingly.com. Questions about the research and commentary on F.F. Bosworth may be directed to Roscoe Barnes III via email at doctorbarnes3@gmail.com 

or roscoebarnes3@yahoo.com. For updates on F.F. Bosworth history, simply follow this blog or @Roscoebarnes3 on Twitter. #ChristTheHealer