Changes

==Healing==

==Healing==

Baer (2001) explores the significance of ideas of divine healing to the emergence of Pentecostalism from the radical holiness movement in the late 19th century. The careers and ministries of Maria B. Woodworth-Etter, John A. Dowie, and Charles F. Partham all demonstrate a commitment to notions of divine healing, where faith and belief in Christ and his atoning sacrifice on the cross could bring about a complete healing of the body and the soul. Pentecostalists participated in a broader evangelical culture in which divine healing was a key element in a program that could include ecstatic religiosity and a belief in Christ's imminent return. Newspapers reported the purported.<ref>Jonathan R.  Baer, "Redeemed Bodies: The Functions of Divine Healing in Incipient Pentecostalism." ''Church History'' 2001 70(4): 735-771. in [[JSTOR]]</ref>

Baer (2001) explores the significance of ideas of divine healing to the emergence of Pentecostalism from the radical holiness movement in the late 19th century. The careers and ministries of Maria B. Woodworth-Etter, John A. Dowie, and Charles F. Partham all demonstrate a commitment to notions of divine healing, where faith and belief in Christ and his atoning sacrifice on the cross could bring about a complete healing of the body and the soul. Pentecostalists participated in a broader evangelical culture in which divine healing was a key element in a program that could include ecstatic religiosity and a belief in Christ's imminent return. Newspapers reported the purported.<ref>Jonathan R.  Baer, "Redeemed Bodies: The Functions of Divine Healing in Incipient Pentecostalism." ''Church History'' 2001 70(4): 735-771. in [[JSTOR]]</ref>

==Darwinism==

==Darwinism==

Holiness church members opposed Darwin's theories of organic evolution and natural selection because they viewed the theories as challenging the biblical narrative and detracting from the idea of human perfection. Wesleyans among them placed experience over exegesis and did not assign as high a priority to fighting Darwinism as other conservative Protestants. They tended to adhere to the gap or ruin-and-restoration theory, which placed geologic ages between the beginning of creation and the Edenic restoration, or they backed the interpretation that biblical "days" spanned great geologic ages. During the fierce debates of the 1920s, typified by the [[Scopes Trial]], the most important Holiness spokesman was Henry Clay Morrison, a Southern Methodist who played a major role in fighting for creationism. There have been relatively few creationists in the science departments of Holiness colleges, however. Some Holiness church members support theistic evolution, but they have been virtually silent.<ref>Ronald L. Numbers, "Creation, Evolution, and Holy Ghost Religion: Holiness and Pentecostal Responses to Darwinism." ''Religion And American Culture'' 1992 2(2): 127-158. 1052-1151</ref>

Holiness church members opposed Darwin's theories of organic evolution and natural selection because they viewed the theories as challenging the biblical narrative and detracting from the idea of human perfection. Wesleyans among them placed experience over exegesis and did not assign as high a priority to fighting Darwinism as other conservative Protestants. They tended to adhere to the gap or ruin-and-restoration theory, which placed geologic ages between the beginning of creation and the Edenic restoration, or they backed the interpretation that biblical "days" spanned great geologic ages. During the fierce debates of the 1920s, typified by the [[Scopes Trial]], the most important Holiness spokesman was Henry Clay Morrison, a Southern Methodist who played a major role in fighting for creationism. There have been relatively few creationists in the science departments of Holiness colleges, however. Some Holiness church members support theistic evolution, but they have been virtually silent.<ref>Ronald L. Numbers, "Creation, Evolution, and Holy Ghost Religion: Holiness and Pentecostal Responses to Darwinism." ''Religion And American Culture'' 1992 2(2): 127-158. 1052-1151</ref>

==Missions==

==Missions==

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 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>  

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]]

* [[Pentecostalism]]

* [[Pentecostalism]]

* [[Methodism]]

* [[Methodism]]

==Further reading==

==Further reading==

* Brasher, J. Lawrence. ''The Sanctified South: John Lakin Brasher and the Holiness Movement.'' (1994). 260 pp.

* Brasher, J. Lawrence. ''The Sanctified South: John Lakin Brasher and the Holiness Movement.'' (1994). 260 pp.

* Thornton, Wallace, Jr, "Thornton, Wallace, Jr.  (2014).  When the Fire Fell: Martin Wells Knapp’s Vision of Pentecost and the Beginnings of God’s Bible School.  Asbury Theological Seminary Series in Pietist/Wesleyan Studies.  Lexington, Kentucky: Emeth Press.  ISBN 978-1609470692. [http://wallacethornton.com/a-new-book-when-the-fire-fell], 2014

* Thornton, Wallace, Jr, "Thornton, Wallace, Jr.  (2014).  When the Fire Fell: Martin Wells Knapp’s Vision of Pentecost and the Beginnings of God’s Bible School.  Asbury Theological Seminary Series in Pietist/Wesleyan Studies.  Lexington, Kentucky: Emeth Press.  ISBN 978-1609470692. [http://wallacethornton.com/a-new-book-when-the-fire-fell], 2014

* Thornton, Wallace, Jr, “The Revivalist Movement and the Development of a Holiness/Pentecostal Philosophy of Missions.”  Wesleyan Theological Journal 38, no. 1, 160-186." [http://wesley.nnu.edu/fileadmin/imported_site/wesleyjournal/2003-wtj-38-1.pdf], 2003

* Thornton, Wallace, Jr, “The Revivalist Movement and the Development of a Holiness/Pentecostal Philosophy of Missions.”  Wesleyan Theological Journal 38, no. 1, 160-186." [http://wesley.nnu.edu/fileadmin/imported_site/wesleyjournal/2003-wtj-38-1.pdf], 2003

 

[[Category:Revivals]]

[[Category:Revivals]]

[[Category:Fundamentalism]]

[[Category:Fundamentalism]]

[[Category:Methodism]]

[[Category:Methodism]]