Changes

The Holiness Movement transformed Wesleyan teaching by emphasizing revivalist techniques of invitation, decision, and testimony, and by insistence on visible evidence. By the 1890s physical healing was commonly expected, and the experience of sanctification was called "baptism with the Holy Spirit". Divided by the rise of [[Pentecostalism]] after 1900, the surviving Holiness groups became less exuberant.  

The Holiness Movement transformed Wesleyan teaching by emphasizing revivalist techniques of invitation, decision, and testimony, and by insistence on visible evidence. By the 1890s physical healing was commonly expected, and the experience of sanctification was called "baptism with the Holy Spirit". Divided by the rise of [[Pentecostalism]] after 1900, the surviving Holiness groups became less exuberant.  

==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>

==See also==

==See also==

* [[Church of the Nazarene]]

* [[Church of the Nazarene]]

==Further reading==

==Further reading==

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

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

* DuPree, Sherry Sherrod. ''African-American Holiness Pentecostal Movements: An Annotated Bibliography.'' (1996). 650 pp.

* Jones, Charles Edwin. ''Perfectionist Persuasion: The Holiness Movement and American Methodism, 1867-1936'' (1974)

* Jones, Charles Edwin. ''Perfectionist Persuasion: The Holiness Movement and American Methodism, 1867-1936'' (1974)

* Kimbrough, David L. ''Park Saylor and the Eastern Kentucky Snake-Handlers: A Religious History.'' (Indiana U. Press 1992). 346 pp.

* Kimbrough, David L. ''Park Saylor and the Eastern Kentucky Snake-Handlers: A Religious History.'' (1992). 346 pp.

* Kostlevy, William C. ''Historical Dictionary of the Holiness Movement'' (2001)

* Kostlevy, William C. ''Historical Dictionary of the Holiness Movement'' (2001)

* Sanders, Cheryl J. ''Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture.'' (Oxford U. Press, 1996). 177 pp.

* Sanders, Cheryl J. ''Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture.'' (1996). 177 pp.

* Smith, Timothy Lawrence and W. T. Purkiser. ''Called unto holiness: the story of the Nazarenes‎'' (2 vol 1962), standard scholarly history

* Smith, Timothy Lawrence and W. T. Purkiser. ''Called unto holiness: the story of the Nazarenes‎'' (2 vol 1962), standard scholarly history

* Stanley, Susie C. ''Holy Boldness: Women Preachers' Autobiographies and the Sanctified Self.'' U. of Tennessee Press, 2002. 336 pp.

* Stanley, Susie C. ''Holy Boldness: Women Preachers' Autobiographies and the Sanctified Self.'' (2002). 336 pp.

* Synan, Vinson. ''The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century.'' (Eerdmans, 1997). 340 pp.

* Stephens, Randall J. "The Convergence of Populism, Religion, and the Holiness-Pentecostal Movements: A Review of the Historical Literature." ''Fides Et Historia'' 2000 32(1): 51-64.

* Stephens, Michael S. ''Who Healeth All Thy Diseases: Health, Healing, and Holiness in the Church of God Reformation Movement.'' (2008) [http://www.h-net.msu.edu/reviews/showrev.php?id=24671 online review]

* Synan, Vinson. ''The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century.'' (1997). 340 pp.

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