In addition to founding the Apostolic Faith (Baxter Springs) newspaper
and editing it for three decades, Parham also wrote Kol Kare Bomidbar:
A Voice Crying in the Wilderness (1902, 1912) and The Everlasting Gospel (ca.
1919/1920). Parham’s writings are important for a number of reasons. They
reveal Parham’s Pentecostal theology; thinking on white supremacy, annihi-
lation, and the British- Israelism theory—all positions that Seymour later re-
jected as unbiblical; why Parham rejected Seymour and Azusa; why Parham
blamed Seymour for his loss of influence; Parham’s claim that Glenn Cook
led Azusa into fanaticism; Parham’s view that Azusa was infiltrated by spiri-
tualists, hypnotists, and that people there engaged in sexually inappropriate
contact; and Parham’s conviction that anyone who accepted or propagated
Seymour’s teaching and the Revival would fall from grace.
(Kol Kare Bomidbar: A Voice Crying In The Wilderness,
1902 [1910], 82–85, 94–100, 105–107)
During the sixth day, (age or thousand years) . . . God said: “Let us make
man in our image, male and female.” Here were created the first inhabitants
of the earth . . . whose fall was the most pitiful, whose destruction most
[On] the opening of the eighth day . . . Adam [was] formed, from whose
rib Eve was made . . . [and] for whose benefit God formed a second and diV -
erent class [of people] . . . placing them in the garden [of Eden], a portion of
the earth not then inhabited [by people from the sixth day]. . . .
After Adam had sinned, he was driven from this Paradise, but received the
promise of a Redeemer, which the created [sixth day] race never obtained.
When Cain killed his brother, he fled to the land of Nod, there took
unto himself a wife, one of the sixth day creation. Thus began the woeful
inter-marriage of races for which cause the flood [of Noah] was sent in pun-
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