Changes

Holiness thought shaped the Woman's Foreign Missionary Society of the Methodist Episcopal Church during 1869-94. The decentralized organization of the society allowed holiness piety to flourish even as the official church position came to discourage holiness. Many of the missionaries linked their decision to become missionaries to their second conversion, or sanctification, and society members were recruited at camp meetings where holiness sentiments were prevalent.<ref>Dana L. Robert, "Holiness And The Missionary Vision of the Woman's Foreign Missionary Society of The Methodist Episcopal Church, 1869-1894." ''Methodist History'' 2000 39(1): 15-27. 0026-1238</ref>  

Holiness thought shaped the Woman's Foreign Missionary Society of the Methodist Episcopal Church during 1869-94. The decentralized organization of the society allowed holiness piety to flourish even as the official church position came to discourage holiness. Many of the missionaries linked their decision to become missionaries to their second conversion, or sanctification, and society members were recruited at camp meetings where holiness sentiments were prevalent.<ref>Dana L. Robert, "Holiness And The Missionary Vision of the Woman's Foreign Missionary Society of The Methodist Episcopal Church, 1869-1894." ''Methodist History'' 2000 39(1): 15-27. 0026-1238</ref>  

===Japan===

===Japan===

Bays (1997) places the development of the Oriental Missionary Society (OMS) and its missionary work in Japan in the context of a convergence during the 1890's of three forces: the dynamic growth of the Holiness movement in the United States, the beginnings of the faith mission movement, and the institutionalization of the Holiness movement. The origins of OMS are rooted in the work of Japanese religious leaders Juji Nakada and Tetsusaburo Sasao, whose desire to develop a Holiness movement in Japan converged with the missionary interests of Americans Charles Cowman and E. A. Kilbourne. The bible school and evangelistic network developed under Japanese leadership in 1901 soon became a Japanese-foreign joint venture. By 1917 the trend toward internationalization and institutionalization had placed the missionary endeavor under foreign control. The attempt to maintain foreign control also delayed the creation of the independent Japan Holiness Church until 1917.<ref>Daniel H. Bays, "The Early Years Of The Oriental Missionary Society: Foreign Missionaries and Native Evangelists in Japan, 1901-1917." ''Fides Et Historia'' 1997 29(1): 15-27. 0884-5379</ref>  

Bays (1997) places the development of the Oriental Missionary Society (OMS) and its missionary work in Japan in the context of a convergence during the 1890s of three forces: the dynamic growth of the Holiness movement in the United States, the beginnings of the faith mission movement, and the institutionalization of the Holiness movement. The origins of OMS are rooted in the work of Japanese religious leaders Juji Nakada and Tetsusaburo Sasao, whose desire to develop a Holiness movement in Japan converged with the missionary interests of Americans Charles Cowman and E. A. Kilbourne. The bible school and evangelistic network developed under Japanese leadership in 1901 soon became a Japanese-foreign joint venture. By 1917 the trend toward internationalization and institutionalization had placed the missionary endeavor under foreign control. The attempt to maintain foreign control also delayed the creation of the independent Japan Holiness Church until 1917.<ref>Daniel H. Bays, "The Early Years Of The Oriental Missionary Society: Foreign Missionaries and Native Evangelists in Japan, 1901-1917." ''Fides Et Historia'' 1997 29(1): 15-27. 0884-5379</ref>  

==See also==

==See also==

* [[Church of the Nazarene]]

* [[Church of the Nazarene]]