In
addition to his central role in the rise of Pentecostalism, Roberts also
influenced Christendom to adopt the practice of women leading men in public
congregational prayer[1]—something
without example in Scripture,[2] although
encouraged by Roberts’s Keswick forefather, Robert Pearsall Smith[3] in
line with Quaker opposition to Biblical and complementarian gender roles. Furthermore, the holiness revival played a
significant role in “chang[ing] attitudes towards the public role to be
fulfilled by women” as women led in “speaking . . . giving testimony . . . and,
occasionally, preaching” in the holiness revival meetings.[4] Furthermore, the holiness revival broke down
denominational walls for an ecumenical setting aside of doctrinal differences.[5] Anglicans, with their false sacramental
gospel, and many independent congregations of a tremendous variety of doctrinal
persuasions, were united[6] in
leading meetings in State-church facilities and free church chapels alike,
teaching that there must be a united one-world church in preparation for the
return of Christ.[7] Unlike the 1859 revival inWales
Baptists in general, along with various other nonconformists, rejected
ecumenicalism for separatism,[8] in
1904 all denominations celebrated united prayer meetings[9]
and “sectarianism [was] almost annihilated.”[10] Evan Roberts’s teaching led the many Biblical
commands about ecclesiastical separation to be ignored. Rather, a common teaching was that “the Holy
Ghost is no respecter of denominations.”[11] “Mr. Roberts said: ‘Don’t talk about denominations these days,’”
pounding the pulpit as he spoke—“Away with all that.”[12] Evan Roberts and his revivalism taught
Anglicans that they did not need “a new . . . Prayer Book, Creed, or Church,”[13]
although Anglicanism taught baptismal regeneration. As the sayings of the Druids were acceptable
at the Broadlands Conferences,[14]
so one of Roberts’s “finer sermons” was “based upon the Archdruid’s call . . .
[for] peace and unity at every level of life.”[15] Thus, “Evan Roberts preached about the power
of Pentecost to sweep away divisions of . . . denomination,”[16]
as the spirit powers behind his preaching did not lead people to separate from
false religion and join true churches, but to unite the false and true in one
ecumenical unity. Consequently, not only
Pentecostalism and charismatic phenomena, but also feminism and ecumenicalism,
were products of Roberts’s work.
addition to his central role in the rise of Pentecostalism, Roberts also
influenced Christendom to adopt the practice of women leading men in public
congregational prayer[1]—something
without example in Scripture,[2] although
encouraged by Roberts’s Keswick forefather, Robert Pearsall Smith[3] in
line with Quaker opposition to Biblical and complementarian gender roles. Furthermore, the holiness revival played a
significant role in “chang[ing] attitudes towards the public role to be
fulfilled by women” as women led in “speaking . . . giving testimony . . . and,
occasionally, preaching” in the holiness revival meetings.[4] Furthermore, the holiness revival broke down
denominational walls for an ecumenical setting aside of doctrinal differences.[5] Anglicans, with their false sacramental
gospel, and many independent congregations of a tremendous variety of doctrinal
persuasions, were united[6] in
leading meetings in State-church facilities and free church chapels alike,
teaching that there must be a united one-world church in preparation for the
return of Christ.[7] Unlike the 1859 revival in
Baptists in general, along with various other nonconformists, rejected
ecumenicalism for separatism,[8] in
1904 all denominations celebrated united prayer meetings[9]
and “sectarianism [was] almost annihilated.”[10] Evan Roberts’s teaching led the many Biblical
commands about ecclesiastical separation to be ignored. Rather, a common teaching was that “the Holy
Ghost is no respecter of denominations.”[11] “Mr. Roberts said: ‘Don’t talk about denominations these days,’”
pounding the pulpit as he spoke—“Away with all that.”[12] Evan Roberts and his revivalism taught
Anglicans that they did not need “a new . . . Prayer Book, Creed, or Church,”[13]
although Anglicanism taught baptismal regeneration. As the sayings of the Druids were acceptable
at the Broadlands Conferences,[14]
so one of Roberts’s “finer sermons” was “based upon the Archdruid’s call . . .
[for] peace and unity at every level of life.”[15] Thus, “Evan Roberts preached about the power
of Pentecost to sweep away divisions of . . . denomination,”[16]
as the spirit powers behind his preaching did not lead people to separate from
false religion and join true churches, but to unite the false and true in one
ecumenical unity. Consequently, not only
Pentecostalism and charismatic phenomena, but also feminism and ecumenicalism,
were products of Roberts’s work.
[1] “Throughout the nineteenth century women were banned
from any public role in church life, but now they were set free to pray and
praise openly,” because of Evan Roberts’s misinterpretation of Joel 2:29 (Pgs.
37-38, An Instrument of Revival,
Jones; cf. pg. 43). At times he would
have church services run by the women who helped him (pg. 80, Ibid.).
His practice of having little children likewise direct in prayer, song,
and testimony (cf. pg. 79, Ibid) has
not been as widely adopted. Compare pgs.
82-83, Psychological Aspects of the Welsh
Revival, A. T. Fryer. Proceedings of the Society for Psychical
Research, Vol. 19 (December 1905); pgs. 163-165, The Welsh Religious Revival, Morgan; pg. 32, Rent Heavens: The Welsh Revival of 1904, R. B. Jones, 3rd.
ed.Asheville , NC
likewise included women leading mixed congregations in prayer.
from any public role in church life, but now they were set free to pray and
praise openly,” because of Evan Roberts’s misinterpretation of Joel 2:29 (Pgs.
37-38, An Instrument of Revival,
Jones; cf. pg. 43). At times he would
have church services run by the women who helped him (pg. 80, Ibid.).
His practice of having little children likewise direct in prayer, song,
and testimony (cf. pg. 79, Ibid) has
not been as widely adopted. Compare pgs.
82-83, Psychological Aspects of the Welsh
Revival, A. T. Fryer. Proceedings of the Society for Psychical
Research, Vol. 19 (December 1905); pgs. 163-165, The Welsh Religious Revival, Morgan; pg. 32, Rent Heavens: The Welsh Revival of 1904, R. B. Jones, 3rd.
ed.
likewise included women leading mixed congregations in prayer.
[2] Of course, the Bible does record prayer meetings where
both men and women were present, but it is noteworthy that in such passages the
grammar of the texts does not affirm that women led the congregation in prayer;
e. g., Acts 1:13-14 states that “these” (v. 14)—the male leaders of v.
13—“continued . . . in prayer and supplication,” while “the women” were simply
“with” them, so that the natural interpretation of the passage is that the men,
and in this case, the male spiritual leadership, led in prayer, while the rest
of the church, including the women, prayed silently in agreement with the words
addressed to God by the ministers. That
is, the ou∞toi pa¿nteß h™san proskarterouvnteß of v. 14 are Pe÷troß kai« ∆Ia¿kwboß kai« ∆Iwa¿nnhß kai« ∆Andre÷aß, Fi÷lippoß
kai« Qwma◊ß, Barqolomai√oß kai« Matqai√oß, ∆Ia¿kwboß ∆Alfai÷ou kai« Si÷mwn oJ
Zhlwth/ß, kai« ∆Iou/daß ∆Iakw¿bou of v. 13, while these male spiritual
leaders were simply sun gunaixi« kai« Mari÷aˆ thØv mhtri« touv ∆Ihsouv, kai« sun
toi√ß aÓdelfoi√ß aujtouv.
both men and women were present, but it is noteworthy that in such passages the
grammar of the texts does not affirm that women led the congregation in prayer;
e. g., Acts 1:13-14 states that “these” (v. 14)—the male leaders of v.
13—“continued . . . in prayer and supplication,” while “the women” were simply
“with” them, so that the natural interpretation of the passage is that the men,
and in this case, the male spiritual leadership, led in prayer, while the rest
of the church, including the women, prayed silently in agreement with the words
addressed to God by the ministers. That
is, the ou∞toi pa¿nteß h™san proskarterouvnteß of v. 14 are Pe÷troß kai« ∆Ia¿kwboß kai« ∆Iwa¿nnhß kai« ∆Andre÷aß, Fi÷lippoß
kai« Qwma◊ß, Barqolomai√oß kai« Matqai√oß, ∆Ia¿kwboß ∆Alfai÷ou kai« Si÷mwn oJ
Zhlwth/ß, kai« ∆Iou/daß ∆Iakw¿bou of v. 13, while these male spiritual
leaders were simply sun gunaixi« kai« Mari÷aˆ thØv mhtri« touv ∆Ihsouv, kai« sun
toi√ß aÓdelfoi√ß aujtouv.
[3] In Robert P. Smith’s “meetings everyone who felt
inwardly moved to it, led in prayer. Even women were permitted to do so,”
because of the “baptism of the Spirit,” as Smith “longed for the return of the
Apostolic age” with its signs and wonders.
It is noteworthy that while Smith was preaching, “by his side in the pulpit there stood or
sat men who interrupted the discourse with prayers and songs,” a matter also
comparable to the disorder found in Evan Roberts’s meetings, although not to
the same extent
(“Die Heiligungsbewegung,” Chapter 6, Perfectionism,
B. B. Warfield, Vol. 1). Compare the
record of Smith praying a single sentence, followed by people praying single
sentences throughout the gathered assembly, sometimes in various languages, on
pg. 291, Record of the Convention for the
Promotion of Scriptural Holiness Held atBrighton ,
May 29th to June 7th, 1875.Brighton :
W. J. Smith, 1875.
inwardly moved to it, led in prayer. Even women were permitted to do so,”
because of the “baptism of the Spirit,” as Smith “longed for the return of the
Apostolic age” with its signs and wonders.
It is noteworthy that while Smith was preaching, “by his side in the pulpit there stood or
sat men who interrupted the discourse with prayers and songs,” a matter also
comparable to the disorder found in Evan Roberts’s meetings, although not to
the same extent
(“Die Heiligungsbewegung,” Chapter 6, Perfectionism,
B. B. Warfield, Vol. 1). Compare the
record of Smith praying a single sentence, followed by people praying single
sentences throughout the gathered assembly, sometimes in various languages, on
pg. 291, Record of the Convention for the
Promotion of Scriptural Holiness Held at
May 29th to June 7th, 1875.
W. J. Smith, 1875.
[4] Pg. 533, “Demythologizing the Evan Roberts Revival,”
Pope.
Pope.
[5] Cf. pg. 63, The
Awakening inWales
Jessie Penn-Lewis. Pentecostals such as
Donald Gee, George Jeffries, Alexander Boddy, and Frank Bartleman, who were
products of the Welsh holiness revival, continued this emphasis upon
ecumenicalism (cf. pgs. 198, 206-213, The
Pentecostals, Hollenweger & pgs. 167-173, Azusa Street: The Roots of Modern-Day Pentecost, Frank Bartleman,
ed. Synan). It is not surprising that,
following its Higher Life antecedents, “the first beginnings of classical
pentecostalism were decidedly ecumenical,” and the “neo-pentecostal movement,
since its beginnings . . . has been de
facto ecumenical” (pgs. 33-34, Aspects
of Pentecostal-Charismatic Origins, ed. Synan). Parham’s belief about how ecumenism is to be
achieved is described on pg. 84, Vision
of the Disinherited: The Making of
American Pentecostalism, Robert Anderson.
Awakening in
Jessie Penn-Lewis. Pentecostals such as
Donald Gee, George Jeffries, Alexander Boddy, and Frank Bartleman, who were
products of the Welsh holiness revival, continued this emphasis upon
ecumenicalism (cf. pgs. 198, 206-213, The
Pentecostals, Hollenweger & pgs. 167-173, Azusa Street: The Roots of Modern-Day Pentecost, Frank Bartleman,
ed. Synan). It is not surprising that,
following its Higher Life antecedents, “the first beginnings of classical
pentecostalism were decidedly ecumenical,” and the “neo-pentecostal movement,
since its beginnings . . . has been de
facto ecumenical” (pgs. 33-34, Aspects
of Pentecostal-Charismatic Origins, ed. Synan). Parham’s belief about how ecumenism is to be
achieved is described on pg. 84, Vision
of the Disinherited: The Making of
American Pentecostalism, Robert Anderson.
[6] One Anglican minister testified:
No one dependent for
information on the newspapers can have any idea of the extent to which the
[Anglican] Church has participated in the movement. . . . [In a] typical . . .
instance . . . [the] Vicar . . . atten[ded] revival services under Evan
Roberts[.] . . . [He then] began to hold . . . meetings . . . himself. . . .
Dissenters proposed to continue the meetings and to invite [Anglican] Churchmen
to attend their buildings . . . The meetings . . . dr[ew] us all together in a
wonderful way, and we have come to know each other and trust each other more
thoroughly than would otherwise have been possible in many years. . . . The
better spirit between [State] Church and Dissent is not confined to one or two localities.
. . . Baptist preacher[s] sent . . . to the priest of th[eir] district . . .
the names of . . . people . . . who had given their names for Confirmation at
his Revival services. . . . In a well-known town a Baptist preacher holding
services in the streets . . . urged any [State] Church listeners who had not
been confirmed to give in their names to the clergy. . . . [A] man . . .
applied at once to his Vicar in consequence of this appeal. . . . [T]he
[Anglican] Church’s mission services have been attended by hundreds, and
probably thousands, of Dissenters. . . . Compare Evan Roberts’ teaching and
questioning with that of some of the [Anglican] Church missioners and the
difference is barely discoverable, so far as the general line is concerned. Where
Roberts stops short, on the sacramental life, the [Anglican] missioners were,
of course, strong, [since] in the sacramental life lies the way of
preservation[.] (pgs. 183-185, “The Revival inWales
East and the West: A Quarterly Review
for the Study of Missions. [1905] 174-188)
information on the newspapers can have any idea of the extent to which the
[Anglican] Church has participated in the movement. . . . [In a] typical . . .
instance . . . [the] Vicar . . . atten[ded] revival services under Evan
Roberts[.] . . . [He then] began to hold . . . meetings . . . himself. . . .
Dissenters proposed to continue the meetings and to invite [Anglican] Churchmen
to attend their buildings . . . The meetings . . . dr[ew] us all together in a
wonderful way, and we have come to know each other and trust each other more
thoroughly than would otherwise have been possible in many years. . . . The
better spirit between [State] Church and Dissent is not confined to one or two localities.
. . . Baptist preacher[s] sent . . . to the priest of th[eir] district . . .
the names of . . . people . . . who had given their names for Confirmation at
his Revival services. . . . In a well-known town a Baptist preacher holding
services in the streets . . . urged any [State] Church listeners who had not
been confirmed to give in their names to the clergy. . . . [A] man . . .
applied at once to his Vicar in consequence of this appeal. . . . [T]he
[Anglican] Church’s mission services have been attended by hundreds, and
probably thousands, of Dissenters. . . . Compare Evan Roberts’ teaching and
questioning with that of some of the [Anglican] Church missioners and the
difference is barely discoverable, so far as the general line is concerned. Where
Roberts stops short, on the sacramental life, the [Anglican] missioners were,
of course, strong, [since] in the sacramental life lies the way of
preservation[.] (pgs. 183-185, “The Revival in
East and the West: A Quarterly Review
for the Study of Missions. [1905] 174-188)
Shame on the Baptist preachers who rejected
Christ’s command for separation from all false religion, including
sacramentalism (2 Corinthians 6:14-18), and joined with Evan Roberts in
promoting a false and unbiblical unity between truth and error.
Christ’s command for separation from all false religion, including
sacramentalism (2 Corinthians 6:14-18), and joined with Evan Roberts in
promoting a false and unbiblical unity between truth and error.
[7] Pgs. 61, 67, 127, 142-143, 197-198, 207, An Instrument of Revival, Jones. There will, indeed, be a united one-world
“church” before the revelation of Christ at the end of the Tribulation period,
but God calls it “the mother of harlots and abominations of the earth”
(Revelation 17:5), so it is not a little unwise to prepare the way for it.
“church” before the revelation of Christ at the end of the Tribulation period,
but God calls it “the mother of harlots and abominations of the earth”
(Revelation 17:5), so it is not a little unwise to prepare the way for it.
[8] Pg. 61, Rent Heavens: The Welsh Revival of 1904, R. B. Jones, 3rd.
ed.Asheville , NC
ed.
[9] Pg. 126, Voices
From the Welsh Revival, 1904-1905, Jones.
From the Welsh Revival, 1904-1905, Jones.
[10] Pg. 119, Voices From
the Welsh Revival, 1904-1905, Jones.
the Welsh Revival, 1904-1905, Jones.
[11] Pg. 62, The
Awakening inWales
Jessie Penn-Lewis.
Awakening in
Jessie Penn-Lewis.
[12] Pg. 75, The
Great Revival inWales : Also an Account of the Great Revival in Ireland Chicago ,
IL
Great Revival in
[13] Pg. 161, Voices From
the Welsh Revival, 1904-1905, Jones.
the Welsh Revival, 1904-1905, Jones.
[14] E. g.,
pgs. 88-89, The Life that is Life
Indeed: Reminiscences of the Broadlands
Conferences, Edna V. Jackson.London
pgs. 88-89, The Life that is Life
Indeed: Reminiscences of the Broadlands
Conferences, Edna V. Jackson.
[15] Pg. 61, An
Instrument of Revival, Jones.
Instrument of Revival, Jones.
[16] Pg. 80, An
Instrument of Revival, Jones.
Instrument of Revival, Jones.
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