17,394
edits
Changes
Jump to navigation
Jump to search
Line 9:
Line 9: + +
Canada
==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>
==Canada==
Mussio (1996) traces the development of holiness-inspired dissent in Canada by focusing on the Holiness Movement Church, a sect led by Methodist evangelist R. C. Horner and created in opposition to official Methodism in 1895. The Hornerite schism served to discredit the doctrine in the eyes of Methodist leaders. The holiness crisis sheds light on the broad cultural support for the experience, and demonstrates that the pressures placed on Methodism by dissent were integral to its transformation. The schism reinforced the Holiness movement's critique of professional elites and the middle class. As such, Hornerism and late-19th-century Christian perfectionism can be viewed as part of a broad populist movement intent on defending traditional social values against the forces of [[modernization]].<ref> Louise A. Mussio, "The Origins and Nature of the Holiness Movement Church: A Study in Religious Populism." ''Journal of the Canadian Historical Association'' 1996 7: 81-104. 0847-4478 </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>