|
1729 |
John and Charles Wesley and a handful of other Oxford
students devoted themselves to a rigorous search for holiness and service to
others.
The Holy Club, the name given to John and Charles Wesley’s group by their
fellow collegians in mockery of their emphasis on devotions, was the first
sign of what later became Methodism. Begun by Charles and led by John after
his return to Oxford University in 1729, the Holy Club members fasted until
3 PM on Wednesdays and Fridays, received Holy Communion once each week,
studied and discussed the Greek New Testament and the Classics each evening
in a member’s room, visited (after 1730) prisoners and the sick, and
systematically brought all their lives under strict review.
The Holy Club never exceeded twenty-five members, but many of those made
significant contributions, in addition to those of Charles and John Wesley.
John Gambold later became a Moravian bishop. John Clayton became a
distinguished Anglican churchman. James Hervey became a noted religious
writer. Benjamin Ignham became a Yorkshire evangelist. Thomas Brougham
became secretary of the SPCK. George Whitefield, who joined the club just
before the Wesleys departed for Georgia, was associated both with the Great
Awakening in America and the Evangelical Revival in England. Looking back
from 1781 John Wesley saw in the Holy Club the “first rise” of Methodism.
The “second rise” was in Georgia in 1736, when he met with selected members
of his congregation on Sunday afternoons. From these grew the idea for
“Methodist societies” which became the backbone of the Methodist
organization.John Wesley was an abolitionist
and defenders of Women's rights. He was the champion of women's dignity and
rights in an age when women generally were mistreated. Although women were
not allowed to "preach" in early Methodism, a very large place was made for
them in the work of the Church. (Cf. Works, XII, 353:357.) |
|
1730 |
Methodism originated in the 1730s as part of the great
evangelical revival which changed the face of popular religion in Britain
and North America. Its first leaders were the Anglican clergymen John and
Charles Wesley, assisted by itinerant preachers. With the separation of
Methodism from the Church of England by 1800, the itinerant preachers were
ordained as ministers and were assisted by local preachers recruited from
the laity. Since 1744 the policy-making body of Methodism has been the
annual Conference. The early Conferences consisted of itinerant preachers,
to which were added lay representatives in the nineteenth century.
|
|
1742 |
John Wesley begins appointing women in leadership roles
in the church
http://rylibweb.man.ac.uk/data1/dg/methodist/methfem.html |
|
1757 |
John Wesley charged
Mary Bosanquet Fletcher
with the Kingswood School. First deaconesses
in Methodism (See above letter) |
|
1761 |
Mrs. Sarah Crosby, a Methodist woman, began
preaching (Chilote, Paul Wesley. John Wesley and the Women Preachers of
Early Methodism. 1991.) |
|
1772 |
Mother Ann Lee Shakers, an
American sect with Quaker roots that flourished in the mid-1700s. Mother Ann
Lee, founder of the sect, regarded herself as the female equivalent of Jesus
Christ. She claimed to be able to speak in seventy-two languages. The
Shakers believed sexual intercourse was sinful, even within marriage. They
spoke in tongues while dancing and singing in a trance-like state.
(Charismatic Chaos, John F. MacArthur, 1991, p. 234) |
|
1780 |
Jane Newland started a prayer meeting. Quickly the
meeting expanded to three times a week (Chilote, Paul Wesley. John Wesley
and the Women Preachers of Early Methodism. 1991.) |
|
1781 |
Sarah Laurence, a Methodist, began preaching (Chilote,
Paul Wesley. John Wesley and the Women Preachers of Early Methodism.
1991.) |
|
1785 |
Sarah Mallet, a Methodist woman, answered the
"call" she felt to preach (Chilote, Paul Wesley. John Wesley and the
Women Preachers of Early Methodism. 1991.) |
|
1785 |
Mary Sewell was listed as a "local preacher" on
the Methodist Norwich Circuit (Chilote, Paul Wesley. John Wesley and the
Women Preachers of Early Methodism. 1991.) |
|
1792 |
Elizabeth Dickinson began preaching (Chilote, Paul
Wesley. John Wesley and the Women Preachers of Early Methodism.
1991.) |
|
1793 |
Anne Cutler, the "Praying Nanny", began
evangelistic missions (Chilote, Paul Wesley. John Wesley and the Women
Preachers of Early Methodism. 1991.) |
|
1793 |
Mrs. Mary Taft began preaching (Chilote, Paul
Wesley. John Wesley and the Women Preachers of Early Methodism.
1991.) |
|
1800 |
Mrs. Jane Treffry began preaching (Chilote, Paul
Wesley. John Wesley and the Women Preachers of Early Methodism.
1991.) |
|
1801 |
Dorothy Ripley became a missionary to America. She
met with President Thomas Jefferson concerning the slavery issue (Chilote,
Paul Wesley. John Wesley and the Women Preachers of Early Methodism.
1991.) |
|
1802 |
Sarah Eland began preaching (Chilote, Paul Wesley.
John Wesley and the Women Preachers of Early Methodism. 1991.) |
|
1802 |
Jane Aitken inherits her father's publishing firm,
becoming the first woman publisher of the Bible in the US.(Read, Phyllis J.
and Bernard L. Witlieb 1992. The Book of Women's Firsts.New York:
Random House.) |
|
1809 |
Diana Thomas was authorized by the Kington
Quarterly Meeting. She began preaching sometime between 1805-1810. Her
ministry spread from England into Wales. |
|
1812 |
Alice Cambridge became an intinerant evangelist (Chilote,
Paul Wesley. John Wesley and the Women Preachers of Early Methodism.
1991.) |
|
1814 |
Two women in Truro, Cornwal founded a separate
Methodist group. Their worship included jumping, shouting and mimicking
angels playing trumpets. |
|
1819 |
Zilpha Elaw began preaching at camp meetings (Timeline:
Selected Dates in Wesleyan/Holiness History of Ordaining Women). |
|
1819 |
Elizabeth Dart became the first Bible Christian (a
Wesleyan denomination) female itinerant preacher. She was appointed to
Kirkhampton Circuit. |
|
1819 |
Zilpha Elaw, African-American
holiness preacher delivered her first sermon at a camp meeting. |
|
1820 |
Mary Toms became a preacher on the Luxulyan circuit for the Bible
Christians. |
|
1822 |
United Church of Christ sent Betsy Stockton, a
former slave, to be a missionary to Hawaii. |
|
1822 |
Elizabeth Dart became the leader of the Bible
Christian Connexion in Bristol. |
|
1825 |
Alice Cambridge lead a revival in Nenagh (Chilote,
Paul Wesley. John Wesley and the Women Preachers of Early Methodism.
1991 |
|
1827 |
Jarena Lee travelled 2325 miles
and preached 178 sermons. She documented her activities for this and other
years in The Life and Religious Experience of Mrs. Jarena Lee, a Coloured
Lady. First published in 1836, this is the first personal narrative authored
by an African-American woman. |
|
1830 |
Margaret McDonald. She was born in 1815 and lived in Port Glasgow,
Scotland during the beginning years of the
Dispensationalism
movement under John Darby.
McDonald was fifteen
years old in 1830 when she claimed to be a "prophetess." She would often go
into trances and record visions of the end of the world. Influenced Edward
Irving and John Nelson Darby. |
|
1830 |
Irving proposed the new doctrine of a secret rapture of
the church at a prophecy conference in Dublin Ireland in 1830 at
Powerscourt Castle
(Lady Powerscourt Letters) and soon after,
Darby developed the full-fledged doctrine
of Dispensationalism as it is known today. Among her prophecies,
Margaret McDonald
claimed that Robert Owen, the founder of New Harmony, Indiana was the
Antichrist. |
|
1836 |
The Order of Deaconcesses formed in the Reformed
and Lutheran churches at Kaisersweith. |
|
1836 |
Sarah Worrall Lankford,
started the
Tuesday Meeting for the Promotion of Holiness in New York City. |
|
1837 |
Sarah Grimke wrote letters on the "Equality of the Sexes"
to Mary Parker, President of the Female Anti-Slavery Society. Her work
provided Scriptural support for women's equality, marriage equality and
ministry. Letters included:The
Original Equality of Woman,
Woman Subject Only To God,
The Pastoral Letter of the General Association of Congregational Ministers
of Massachusetts,
Social Intercourse of the Sexes,
Heroism of Women -- Women in Authority,
Relation of Husband and Wife,
Ministry of Women, and
Man Equally Guilty with Woman in the Fall. |
|
1837 |
Phoebe Palmer,
experienced what she called “entire sanctification.” She began leading the
Tuesday Meeting for the Promotion of Holiness. At first only women attended
these meetings, but eventually
Methodist bishops and other clergy members began to attend them also. |
|
1844 |
Ellen White founded the Seventh-day Adventist
church and members must vow to believe that she was a prophet! From the 27
Fundamental beliefs, #17..1844 that Ellen White wrote that she received her
first vision. She stated that she was with five other women in the home of
Mrs. Haines in Portland, Maine. Her first vision was a depiction of the
Adventist people following Jesus, marching to the city (heaven). Upon
receiving the vision, White prayed all day that God would not make her share
it. This vision was taken by those around her as an encouraging sign after
the devastation of the
Great Disappointment (a period in the early history of certain Christian
denominations in the United States, which began when Jesus failed to
reappear on the appointed day of October 22, 1844 as some Christians had
expected.). She was encouraged both in visions and by fellow church members
to more broadly share her message, which she did through public speaking,
articles in religious periodicals, and eventually early broadsides and
pamphlets |
|
1848 |
Elizabeth Cady Stanton and Lucretia
Mott organize and hold the first conference on women's rights in a
Wesleayan Methodist Church in Seneca Falls, NY. One of its resolution calls
for the "overthrow of the monopoly of the pulpit" held by men.
Wesleyan Methodists championed the rights of women.
Women's Rights Convention also known as the
Seneca Falls
Convention. It is commemorated by the Women's Rights National
Historical Park in the village today. |
|
1850 |
The
Five Points
Mission is founded in New York City by
Phoebe Palmer and other
Methodist women. |
|
1851 |
Dorothea Trudel began a healing ministry that
linked prayer and anointing with oil. |
|
1853 |
Rev. Luther Lee, a founder in the
abolitionist Wesleyan Methodist Connection preaches at the ordination
service of Antoinette Brown (Blackwell) in a congregational church in
South Butler, NY. He later published his sermon, "Women's Right to Preach
the Gospel," in which he said, "I do not believe that any special or
specific form of ordination in necessary to constitute a gospel minister&
.All we are here to do, and all we expect to do, in due form, and by solemn
and impressive service, to subscribe our testimony to the fact that in our
belief, our sister in Christ, Antoinette L. Brown, is one of the
ministers of the New Covenant, authorized, qualified, and called of God to
preach the gospel of his son Jesus Christ." (Read,
Phyllis J. and Bernard L. Witlieb 1992. The Book of Women's Firsts.New
York: Random House. p. 70 |
|
1858 |
Hannah Whitall
Smith, of the Religious Society of Friends (also known as Quaker),
experienced a profound personal conversion. |
|
1859 |
Catherine Booth, co-founder of the
Salvation Army, who is known as "The Army Mother," publishes her pamphlet
Female Ministry: Woman's Right to Preach the Gospel. |
|
1860 |
Jessie MacFarlane began preaching in Edinburgh
(Orr MacDonald, Lesley. A Unique and Glorious Mission. 2000.) |
|
1860 |
Hannah Whitall
Smith, found what she called the “secret” of the Christian life,
devoting one’s life wholly to God and God’s simultaneous transformation of
one’s soul. |
|
1860 |
Phoebe Palmer publishes her book,
Promise of the Father, which asserts a woman's right to preach. |
|
1863 |
The Northern Universalists ordained Olympia Brown.
She pastored in Weymouth Massachusetts. (Read, Phyllis J. and Bernard L.
Witlieb 1992. The Book of Women's Firsts.New York: Random House. p.
72) |
|
1863 |
Elizabeth Ferrard ordained as a deaconess in
England. |
|
1863 |
Univeralist Church ordained Augusta Chapin as a
pastor.(Read, Phyllis J. and Bernard L. Witlieb 1992. The Book of Women's
Firsts.New York: Random House. p. 87) |
|
1863 |
Open Brethren Isabella Armstrong preached at the
Wishaw. |
|
1865 |
Catherine Booth, co-founds a
mission on London that in 1878 becomes the Salvation Army with her husband,
William, in which married women and men are equally commissioned to serve at
all levels of the organizations. In 1896, more than 50% of all officers in
the United States are women. |
|
1866 |
Mary Hamilton and Mary Preston preached
during the revival in Scotland. |
|
1867 |
A congregation in the Christian Church ordained a woman,
thus opening the door for other women to ordained in the denomination |
|
1867 |
Jessie McFarlane preached at the Open Brethren
assembly in Newmains. |
|
1868 |
AMANDA BERRY SMITH. She was encouraged to seek
sinless perfection after attending Phoebe Palmer's meetings, and in 1868 she
claimed to have received the experience. She became "a leading light" to
bring Black churches into the holiness doctrine (Synan, The
Holiness-Pentecostal Tradition, p. 28). |
|
1869 |
Maggie Van Cott, an itinerant
preacher becomes the first woman licensed to preach by the Methodist
Episcopal Church. |
|
1880 |
CARRIE JUDD MONTGOMERY (1858-1946) was a very
influential holiness-Pentecostal evangelist who had a wide impact through
her preaching and writings. In 1880, through the ministry of a black woman,
Mrs. Edward Mix, Montgomery was healed of injuries she had suffered in a
fall which had left her invalid. Later that year she wrote her testimony in
a book, The Prayer of Faith, and encouraged others to believe God for divine
healing. |
|
1880 |
MARIA BEULAH WOODWORTH-ETTER (1844-1924) had a
vast influence in the early Pentecostal movement. The Dictionary of the
Pentecostal and Charismatic Movements says that "she was a monumental figure
in terms of spreading the pentecostal message" and notes that "most early
Pentecostals looked at Woodworth-Etter as a godsend to the movement and
accepted her uncritically." The Pentecostal Evangel, published by the
Assemblies of God, says: "Pentecostals today regard Sister Etter--along with
Raymond T. Richey, Charles S. Price, Aimee Semple McPherson and others--as
one of the pioneer salvation-healing itinerant evangelists who opened the
way for a flood of tent evangelists for some 10 years beginning in the late
1940s" (Pentecostal Evangel, May 31, 1998, p. 22). |
|
1881 |
CARRIE JUDD MONTGOMERY (1858-1946) founded
Triumphs of Faith, "a monthly journal devoted to faith healing and to the
promotion of Christian holiness." The magazine bridged the Holiness and
Pentecostal movements (Dictionary of Pentecostal and Charismatic Movements,
p. 627). |
|
1883 |
Traveling Pentecost Bands founded by
Vivian Dake of the Free Methodist church operate in Pennsylvania and the
Midwest. In 1892, two-thirds of the nearly 125 evangelists are female. |
|
1889 |
The Los Angeles Church of the Nazarene issues a
constitution stating, "We recognize the equal right of both men and women to
all offices of the Church of the Nazarene, including the ministry" (Timeline:
Selected Dates in Wesleyan/Holiness History of Ordaining Women). |
|
1891 |
B. T. Roberts, founder of the Free
Methodist Church, publishes Ordaining Women. |
|
1892 |
Methodist Protestant Church changed their rules to allow
the ordaination of women. |
|
1895 |
The National Baptist Convention was founded. From its
inception, they allowed the ordaination of women. |
|
1895 |
Pentecostal Holiness Church was founded. From its
inception, they allowed the ordaination of women. |
|
1895 |
THE DUNCAN SISTERS, Susan Duncan, Hattie Duncan,
Nellie Fell, M.E. Work, and E.V. Baker, founded the Elim Faith Home
|
|
1897 |
Pilgrim Holiness Church was founded. From its inception,
they allowed the ordaination of women. |
|
1898 |
LILIAN BARBARA YEOMANS (1861-1942) claimed a
healing in January 1898 under the ministry of John Dowie. In September 1907
she claimed to experience entire sanctification with the speaking of
tongues. She held evangelistic crusades throughout the U.S. and Canada off
and on until she was eighty years old. A series of letters about the
Pentecostal experience, published under the title Pentecostal Letters, was
influential. In her later years she taught on the faculty of Aimee Semple
McPherson's Bible school (Dictionary of Pentecostal and Charismatic
Movements, p. 907). |
|
1898 |
The Constitution of the Los Angeles
Church of the Nazarene states, "We recognize the equal right of both men and
women to all offices of the Church of the Nazarene, including the ministry." |
|
1898 |
The African Methodist Episcopal Zion Church changed its
rules to allow the ordaination of women. |
|
1899 |
Mary Lee Harris Cagle is ordained
in the New Testament church of Christ which merges with other regional
groups in 1908 to form the Church of the Nazarene. |
|
1901 |
Alma White,
The
Pentecostal
Union
(of Denver, Colorado)
is renamed
from
The Pillar of Fire Church 1917) -
Alma Bridwell White -
Wesleyan-Arminian. . A
derivative of the Methodist
Holiness Movement.
|
|
1901 |
Agnes Ozman,
later LaBerge, was the first to speak in tongues at the opening of the 20
century with the understanding that this was the Bible evidence of Spirit
baptism. There is some reason to believe that Agnes had been exposed to
Fire-Baptized enthusiasts prior to attending Parham’s school in Topeka. In
1911, Agnes and her husband joined the Fire-Baptized Holiness Church in
Oklahoma. Joseph Campbell writes in his
Pentecostal Holiness Church that she was
“pastor and evangelist”. The Oklahoma Conference minutes places Agnes in
Perry, Oklahoma. She was also apparently connected with Harry Lott, well
known for re-organizing the FBHC in Oklahoma and opening a Rescue Home in
1908. |
|
1901 |
IVEY CAMPBELL (1874-1918) claimed an experience of
entire sanctification in 1901 and five years later attended services at
William Seymour's Azusa Street Mission in Los Angeles. There she claimed a
Pentecostal tongues experience and soon began to preach in various churches
and conferences in Ohio and Pennsylvania. She was one of the preachers at a
Pentecostal camp meeting in Alliance, Ohio, in 1907, "that had a major
impact on the spread of Pentecostalism in the northeastern U.S."
(Dictionary, p. 107). |
|
1903 |
Mary
Magdalena Lewis Tate
The
Church
of the Living God, the Pillar and Ground of Truth is organized |
|
1904 |
ALICE BELLE GARRIGUS (1858-1949) accepted the
Pentecostal doctrine and experience in the early 1900s, and in 1910 she
moved to Newfoundland for "preach the full gospel--Jesus as Savior,
Sanctifier, Baptizer, Healer and Coming King" (Dictionary, p. 330). She
founded the Bethesda Mission in 1911, which, under her leadership, grew into
the Pentecostal Assemblies of Newfoundland in 1930. |
|
1904 |
THE DUNCAN SISTERS, Susan Duncan, Hattie Duncan
founded the Elim Tabernacle |
|
1904 |
Evangeline Booth, daughter of
Catherine and William is appointed commander of the Salvation Army in the
United States. She serves for 30 years. |
|
1906 |
NEELY TERRY, who invited Seymour to Los Angeles in
1906, where he founded the famous Azusa Street mission. On his way from
Texas to California Seymour stayed in the headquarters of the Pillar of Fire
denomination in Denver which was headed by a woman, ALMA WHITE. The church
to which Seymour was first invited in Los Angeles was pastored by a woman,
JULIA W. HUTCHINS. When Seymour died in 1922, his wife, Jenny, continued as
pastor of the Azusa Mission. ("Seymour, William Joseph," Dictionary of
Pentecostal and Charismatic Movements, pp. 780,781). Women also at the
forefront of the tongues speaking and other phenomenon experienced at Azusa,
and six of the twelve elders at the Azusa Street mission who were in charge
of examining potential missionaries and evangelists for ordination were
women. Women in leadership roles at Azusa included Jennie Evans Moore (who
married Seymour in 1908), Mrs. G.W. Evans, Phoebe Sargent, Lucy Farrow,
Ophelia Wiley, Clara Lum, and Florence Crawford. Women also led in singing
and sometimes preached to the congregation at Azusa. |
|
1906 |
MINNIE TINGLEY DRAPER (1858-1921) accepted the
doctrine of healing in the atonement and rejected doctors and medicine. She
preached and laid hands on the sick after this, and served as an associate
of A.B. Simpson, who founded the Christian and Missionary Alliance in 1897.
She served on the executive board of the CMA until 1912. In 1906 Minnie
Draper claimed a Pentecostal experience of tongues and became associated
with the Pentecostal movement. She helped found two churches, the Bethel
Pentecostal Assembly in Newark, New Jersey, and the Ossining Gospel Assembly
in Ossining, New York. She served as president of the Bethel Pentecostal
Assembly missionary board from 1910 to her death in 1921. |
|
1906 |
THE DUNCAN SISTERS, Susan Duncan, Hattie Duncan
founded Rochester Bible Training School, in Rochester, New York. Many of the
early Pentecostal leaders were trained at this institution. |
|
1906 |
The
Apostolic
Faith Church is organized by Florence Crawford who travels to
Portland, Oregon and holds a meeting at SW 2nd and Main. Crawford is
an early worker and the publisher of the paper began by
William Seymour at
Azusa Street Mission in Los Angeles.
Crawford decides to locate her evangelistic work and begins a newspaper
The Apostolic Faith, which is the same name that William Seymour uses
for his paper. Crawford soon has a wide distribution of her paper, thanks to
the mailing list she obtained while working with Seymour. There still
remains controversy over whether she took the list or had Seymour's
permission to take it. |
|
1906 |
RACHEL A. SIZELOVE (1864-1941) was influential in
early Pentecostalism. She received the "baptism in the Holy Spirit" and was
commissioned to preach at the Azusa Street mission in Los Angeles in 1906.
She then carried the Pentecostal message back to her home of Springfield,
Missouri and began holding cottage meetings. She claimed to have had a
vision that Springfield would become a center of worldwide Pentecostal
influence. |
|
1906 |
LILIAN T. THISTLETHWAITE (1873-1939) helped
pioneer many of the earliest Pentecostal congregations in the Midwest in the
first part of the century. Charles Parham named her the first "general
secretary of the Apostolic Faith Movement." Thistlethwaite wrote a history
of the Pentecostal revivals in Topeka, Kansas, which she entitled "The
Wonderful History of the Latter Rain." |
|
1907 |
ETHEL GOSS preached evangelistic services together
with her husband, Howard Goss (1883-1964), one of the fathers of the
Pentecostal movement. Howard sat under the ministry of Charles Parham from
1903 to 1907, at which time he began holding his own preaching meetings. In
1914 Howard Goss helped organize the Assemblies of God in 1914, but a year
later he accepted the Jesus Only doctrine and left the AG in 1916 to serve
in various leadership capacities in the Oneness movement. Together with her
husband, Ethel co-wrote The Winds of God, a history of the early Pentecostal
movement. |
|
1907 |
MARY BODDY (?-1928) claimed a healing of asthma in
1899 and began a healing ministry. In 1907 she had a Pentecostal experience
and spoke in tongues. After that she "had a special gift of helping seekers
into the experience of the baptism of the Spirit" (Dictionary, p. 91). It
was Mrs. Boddy who laid hands on the famous Pentecostal evangelist Smith
Wigglesworth, when he was "baptized in the Spirit" |
|
1907 |
CHRISTINE AMELIA GIBSON (1879-1955), like many of
the early Pentecostals, advanced from the holiness doctrine of entire
sanctification to the Pentecostal Spirit Baptism-tongues experience. In 1907
she began pastoring a Pentecostal church, and in 1925 she founded the Zion
Bible Institute in Providence, Rhode Island. |
|
1907 |
Large numbers of women preachers went out from Azusa or,
after visiting Azusa, went back to various parts of the world to preach.
These included IVEY CAMPBELL, who preached in Ohio, MABEL SMITH
who "preached nightly to overflowing crowds" in Chicago, RACHEL SIZELOVE
in Missouri, LUCY LEATHEREMAN, who made a trip around the world,
DAISY BATMAN and JULIA HUTCHINS, who preached in Liberia, and
FLORENCE CRAWFORD in Oregon. |
|
1907 |
Various: Pentecostal pioneer in New York was
Miss Maud Williams (Haycroft). In Canada, some early pioneers of the
Pentecostal movement included Ellen Hebden in Toronto, Ella M.
Goff in Winnipeg, Alice B. Garrigus in Newfoundland, the Davis
sisters in the Maritime provinces, Mrs. C. E. Baker in Montreal,
and Zelma Argue throughout all of the Canadian provinces. Mrs.
Scott Ladd, who opened a Pentecostal mission in Des Moines in 1907,
"Mother" Barnes of St. Louis, Missouri, who, with her son-in-law, B. F.
Lawrence, held tent meetings in southern Illinois in the spring of 1908, and
Marie Burgess, who preached in Chicago, Toledo, Detroit, and New York
City, where she founded Glad Tidings Hall, which soon became an important
center for the spread of the Pentecostal revival. |
|
1908 |
CARRIE JUDD MONTGOMERY (1858-1946) claimed to have
experienced the "baptism in the Holy Spirit" evidenced by tongues. She
shared the speaking platform at healing crusades with other popular
Holiness-Pentecostal evangelists, such as Maria Woodworth-Etter and W.E.
Boardman. She also developed a lifelong friendship with A.B. Simpson, the
founder of the Christian and Missionary Alliance. In fact, she was the first
recording secretary for the CMA when it was organized in 1885, and she spoke
at many CMA conventions. Through her influence, several CMA ministers sought
the Pentecostal experience. It was through Montgomery's writings that A.J.
Tomlinson, founder of the Church of God of Prophecy, was convinced of
healing in the atonement and complete sanctification, or Christian
perfection. |
|
1908 |
20% percent of all elders and 15% of
licensed preachers are women as the Church of the Nazarene is organized. (By
1973 only 6% of clergy are female.) |
|
1914 |
LEANORE O. BARNES (1854-1939) was an
early Pentecostal evangelist. She preached in the Midwest and promoted the
Pentecostal "baptism in the Holy Spirit" experience evidenced by tongues.
She was a charter member of the Assemblies of God in 1914, but soon joined
the "Oneness" or "Jesus Only" movement which denied the doctrine of the
Trinity. She was associated with "Mother" MARY GILL MOISE (1850-1930) and
her Faith Home for homeless girls in St. Louis, and this became a center for
the Oneness movement in that area after a visit in 1915 from Oneness
evangelist Glenn Cook (Dictionary, pp. 49,644). The home was a way station
for traveling Pentecostal preachers and also served as a Bible school. The
various Pentecostal doctrines were taught here, including entire
sanctification, healing in the atonement, and the Baptist of the Holy Spirit
with the evidence of tongues. "Mother Moise" also held the belief that
Christian need never die, but she died in 1930. |
|
1915 |
ALICE EVELINE LUCE (1873-1955) was a
church planter in India when she sought and allegedly received here
Pentecostal experience in 1910. In 1915 she was ordained by the newly formed
Assemblies of God, and later she established the Berean Bible Institute in
San Diego for the purpose of training Hispanic preachers. She had a wide
influence through her literature, including a Bible school curriculum,
lessons for Sunday School quarterlies, several books, and regular
contributions to the Apostolic Light magazine. |
|
1923 |
Amiee Semple McPherson founds Angelus Temple in Los Angeles
(a convert of McPherson was a man by the name of
Dr.
Charles S. Price) |
|
1924 |
The
Elim Institute is a Pentecostal/charismatic funded by Minnie Spencer
|
|
1925 |
ELIZABETH SISSON (1843-1934) was an influential
evangelist, conference speaker, and writer in the early Pentecostal
movement. In her autobiography she "describes sitting in an Episcopal
ordination service wishing she were a man so that she could be ordained"
(Dictionary of Pentecostal and Charismatic Movements, p. 788). She claimed
that later, while meditating on that service, she had a vision of Christ,
who said to her: "I have ordained you." Eventually she was affiliated with
the Assemblies of God and her articles were published in the AOG paper, the
Pentecostal Evangel. |
|
1925 |
Women constitute 32 % of pastors of the
Church of God, (Anderson). |
|
1930 |
MYRTLE BEALL (1896-1979) began preaching in the
1930s and later founded and pastored the 3,000-seat Bethesda Missionary
Temple in Detroit, Michigan, which was dedicated in 1949. She was forced to
withdraw from the Assemblies of God after accepting the post-World War II
New Order of the Latter Rain movement which had originated at Sharon Schools
in North Battleford, Saskatchewan, Canada. It claimed to be the latter rain
miracle outpouring which was expected to precede Christ's coming. Allegedly
God has raising up prophets and apostles to lead this miracle outpouring,
and "the prophetic word" was emphasized, whereby the secrets of men's hearts
were revealed. Beall's Bethesda Missionary Temple became a very influential
center for the New Order of the Latter Rain. |
|
1933 |
Kathryn Kuhlman (1907-1976) is called the "world's most widely
known female evangelist" by the Dictionary of Pentecostal and Charismatic
Movements. She established the large Denver Revival Tabernacle in the mid
1930s, but this work was destroyed when she became involved with married
evangelist Burroughs Waltrip, who subsequently left his wife and two
children and married her. |
|
1942 |
LOUISE NANKIVELL was one of the most famous
evangelists of the Pentecostal healing revival of the 1950s. She "preached
in sackcloth because of a vow made in 1941 when she reported that God had
healed her of pernicious anemia" (David Harrell, Jr., All Things Are
Possible, p. 80). Nankivell was listed in the 1953 book by Gordon Lindsay,
Men Who Heard from Heaven. The book sketched the ministries of 22
Pentecostal ministers. She was featured on the cover of Lindsay's Voice of
Healing magazine, May 1952. |
|
1945 |
THELMA CHANEY, was a co-evangelist for awhile with
the influential Pentecostal preacher Franklin Hall, author of Atomic Power
with God through Prayer and Fasting. She established a moderate reputation
of her own and claimed that miracles, signs and wonders followed her
ministry with Hall (Harrell, p. 81). |
|
1954 |
MILDRED WICKS, LOUISE NANKIEVELL, and FERN
HUFFSTUTLER. Mildred Wicks was one of the editors of Jack Coe's Herald
of Healing magazine, which was founded in 1950, and she preached at the
opening celebration for Coe's Dallas Revival Center in 1954. |
|
1956 |
The Methodist Episcopal Church and United
Presbyterian Churches approve the ordination of women. |
|
1960 |
MARILYN HICKEY (author of God's Seven Keys to Make
You Rich) is another Pentecostal leader today. She pastors a church in
Colorado, has written many popular books, and frequently preaches at large
conferences. When Rodney Howard-Browne conducted his "laughing revival"
crusade at Carpenter's Home Church in Lakeland, Florida, in 1993, Hickey
flew to the meetings and spent her time there on the floor laughing
hysterically. When Howard-Browne called this Pentecostal female preacher to
the microphone, she laughed and fell down and could not speak (Charles and
Frances Hunter, Holy Laughter, 1994, p. 35). |
|
1962 |
EDITH DIFATO (1924- ) is cofounder of the
Catholic-Ecumenical Mother of God community in South Bend, Indiana. She was
an early participant in the Catholic Charismatic Renewal which began in the
late 1960s. The Mother of God community grew out of Catholic Charismatic
prayer meetings which Difato and others conducted. Her teaching is an
unlikely combination of doctrines compounded from the teachings of
personalities as diverse as Catholic saints and Presbyterian Bible teachers.
"She has emphasized that inner revelation is central to baptism in the
Spirit…" (Dictionary, p. 244). |
|
1973 |
FREDA LINDSAY (1916- ), wife of the famous healing
revival historian Gordon Lindsay (1906-1973), became president of the Christ
for the Nations ministry at the death of her husband. "The real growth of
that institution came under her leadership" (Dictionary, p. 541).
|
|
1974 |
The Church of God (Anderson) resolves to
promote women's opportunities for church leadership. |
|
1974 |
The four largest Holiness denominations
report 4,119 women clergy: the Salvation Army (3,037); the Church of the
Nazarene, 426; the Church of God (Anderson), 272; and the Wesleyan Church,
348. |
|
1980 |
The General Assembly of the Church of the
Nazarene adopts a resolution affirming the historic right of women to be
elected and appointed to positions of leadership. |
|
1984 |
The four largest Holiness denominations
report 4,105 women clergy. |
|
1992 |
Church of God Anderson women clergy hold
their first consultation and begin publishing "Women in Ministry and
Mission." The percentage of women ministers in the Church of God (Anderson)
is 15%. Separately Wesleyan Women in Ministry hold their first conference. |
|
1994 |
Dr. Susie Stanley, convenes the
first Wesleyan/Holiness Women Clergy Conference in Glorietta, NM. Biannual
conferences in 1996, 1998, and 2000 draw hundreds of women from
representative Denomination. |
|
2000 |
Wesleyan/Holiness denominations affirm
the ordination of women. |
|
Too many to list |
|
