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161 Ordination and Women A Case Study in the Historiography of The Evangelical Free Church of America David M. Gustafson Associate Professor of Evangelism and Missional Ministry Trinity Evangelical Divinity School, Deerfield, Illinois, USA [email protected] Gregory C. Strand Director of Biblical Theology and Credentialing The Evangelical Free Church of America, Minneapolis, Minnesota, USA [email protected] Since 1975 when Della Olson published a series of articles in The Evangelical Beacon, the organ of the Evangelical Free Church of America (EFCA), numbers of people have been persuaded that the EFCA ordained women as pastors of local congregations in earlier decades. Many of her claims are still used today. This study seeks to present a more accurate narrative by discussing first the practices of early female evangelists of the Swedish Free Mission, known later as the Swedish Evangelical Free Church of America. Second, it examines the early debate about women preaching the gospel publicly. Third, it identifies the formative proponents of the female evangelist movement including Fredrik Franson. Fourth, it examines the theological bases and practices of ordination of the Swedish Free churches and societies. Fifth, it presents brief sketches of women who were ordained as evan- gelists and missionaries. Sixth, it presents the clarification that came to the EFCA’s ordination and commissioning process in 1988. The focus of this study is historical and historiographical, not theological. Key words: women, evangelists, ordination, Fredrik Franson, Della Olson, Swedish Evangelical Free Church of America Introduction today. Della Olson laid out examples of ince 1975 when Della Olson, wife of female preachers in the Scandinavian Free Evangelical Free Church of America Church movement, and pointed as well to S(EFCA) president Arnold T. Olson, the Swedish Mission Covenant in Sweden published a series of articles in The Evan - that had begun to ordain women as pas- gelical Beacon, the organ of the EFCA, tors of local congregations.1 This was numbers of people have been persuaded during a time too when the Evangelical that the EFCA ordained women as pas- Covenant Church (ECC) in America was tors of local congregations in earlier deca- taking steps in this direction.2 It is no sec- des. Many of her claims are still used ret that Della Olson wrote these articles Theofilos vol. 11 nr. 2 2019 162 Ordination and women to argue for the ordination of women as included a chapter titled “Women in the pastors of local churches in the EFCA.3 Free Church” which drew heavily from Her series of articles became the basis of the work of Della Olson. Hassey’s book her book titled A Woman of Her Times, was republished in 2008 by Christians for published in 1977.4 In her writings she Biblical Equality which has further popu- made numerous statements that were larized this narrative.10 With these works either undocumented or constructed from by Della Olson, Donald Dayton, and selected sources. For instance, she wrote Janette Hassey, this narrative has become in The Evangelical Beacon: “Names of the popular view. close to 50 ordained women who served While this present study celebrates the the EFCA as evangelists and pastors are contributions of women in the history of on record, but there may have been the EFCA, it presents a different historical more.”5 narrative. The focus of this study is not Shortly after Della Olson wrote the theological but historical and historiogra- series of articles, Donald W. Dayton phical.11 Regardless of theological posi- wrote an article for The Covenant Quar - tions on women’s roles and ministries, terly titled “Evangelical Roots of Femi - history should be based upon an exami- nism” in which he referred to the work of nation of sources and a synthesis of parti- Della Olson.6 He did so again in his book cular accounts into a narrative that stands titled Discovering an Evangelical Heri - the test of critical methods. tage, published in 1976.7 In 2014, he This study posits that the EFCA has pub lished Rediscovering an Evangelical practiced the ordination of men as pas- Heritage in which he says: tors of local churches, and that a few wo- A 1970s study uncovered a major men were ordained as missionaries and role of women in the early years of evangelists, but there is no substantive the Evangelical Free Church, a evidence that any woman has served as a Scandinavian immigrant denomi- stationed pastor of a local Free Church, nation formed in the late nine - although a few did serve as interim prea- teenth century, known today pri- chers and pulpit supply. For example, at marily through its seminary, Trinity Evangelical Divinity School… In the Evangelical Free Church of Orland, the early years of the church a num- California “Miss Alma Olson and Rev. ber of women served not only as Carl Liljequist supplied the pulpit for traveling evangelists but also as sta- short periods of time.”12 Miss Ida Ander - tioned pastors. Full ordination was son, a missionary on furlough from South clearly intended in early consititu- Africa, “served as a substitute for a pastor tions… The first women to avail 13 themselves of this opportunity in - at McKeesport, Pennsylvania.” Miss cluded Christina Carlson, Ellen Mo - Hed vig Peterson, a school teacher with “a din, Amanda Nelson, Carrie Nor - gift to preach” filled the pulpit at Lanse, gaard, Hilma Severin, and Amanda Pennsylvania, following the sudden death Gustafson.8 of Rev. Oscar Sjoholm.14 Moreover, in 1986, Janette Hassey wrote It is acknowledged that Della Olson No Time for Silence: Evangelical Women had some basis for her argument when in Public Ministry around the Turn of the she cited the book titled The Golden Jubi - Century, originally a Ph.D. dissertation at lee of the Swedish Evangelical Free the University of Chicago.9 The book Church. This 50th anniversary volume Theofilos vol. 11 nr. 2 2019 David M. Gustafson, Gregory C. Strand 163 published in 1934, says: “One or more two years.”18 This statement is proble- [Free] churches even called women as matic not simply because of the awkward pastors. Other churches desired and cal- grammar noted above but also for histo- led none but women to conduct revival rical reasons.19 The book titled Swedes in meetings and mission meetings. None but Texas in Words and Pictures, 1839-1918, women were thought of or welcomed.”15 for example, states: “Under the leader - This reference regrettably offered no ship of the pastors Johnson and Herner, names, dates, or locations about the inde- the Swedish Evangelical Free Church in finite “one or more churches.” In fact, it Kimbro was organized on July 30, 1897, was this statement that prompted the au- with thirty-seven charter members… thors of this present study to research the Meetings were also held by visiting prea- churches that “called women as pastors.” chers and missionaries, who stayed to No corroborative evidence to substanti- help the congregation for longer or shor- ate this statement has been found. It is ter periods. In this manner, the work was possible, of course, that “one or more carried out for half a year.”20 Although churches” called women as pastors in the this history names all permanent pastors early decades when the Free Church was beginning with N. W. Nelson, it does not comprised of loosely associated churches mention Anna Johnson and Ida Ander - in mostly Scandinavian communities scat- son.21 tered across the American frontier. To be This present study examines the histo- a preacher in those days meant to travel ry of ordination and women in the EFCA, as an itinerant preacher or circuit rider.16 focusing on practices of the Swedish Free However, no sources, primary or secon- Church between 1884 and 1950. It is dary, have been found to substantiate this limi ted in scope because of a report sub- statement that women were called as resi- mitted by the Committee on Ministerial dent pastors. For example, the 30th anni- Standing in 1975 that stated: “The for- versary book of the Swedish Evangelical mer Norwegian-Danish group ordained Free Church titled Minnesskrift (Remem- its pastors in the churches they were ser- brances) has neither any references to ving with the participation of neighbor women serving as pastors nor to any congregations… We could find no record women with the title “Rev.” that was of women being ordained to the pastora- commonly used for men ordained to the te.”22 Neither does this study examine the pastoral office.17 EFCA after the merger in 1950 of the Another statement in The Golden Jubi - Swedish and Norwegian-Danish Evan ge - lee has led some to conclude that women lical Free Churches. Prior to formalizing a served occasionally as stationed pastors. policy on ordination in 1988, Thomas A. It says, “In the early days, the church [at McDill, president of the EFCA, wrote: Kimbro, Texas] had no permanent pastor, “The early Free Church did ordain some but occasional visits were made by Gust women missionaries and evangelists. F. Johnson and John Herner who also ser- Those ordinations took place in one of ved churches at Brushy and Decker. Later, the two groups that merged to form The Anna Johnson (Mrs. Carl Liljequist) and Evangelical Free Church of America. Ida Anderson were called as permanent Since the merger conference in 1950, pastor [sic]. In August, 1898, N. W. which created a brand new denomina- Nelson was called and accepted, serving tion, we have not ordained women to any Theofilos vol. 11 nr. 2 2019 164 Ordination and women form of Christian ministry.”23 were characterized by a “zeal and fervor In order to present a more accurate for evangelism and winning fellow men narrative, this study will discuss first the and women to Christ.”26 One or both of practices of early female evangelists of the the female evangelists would play a gui- Swedish Free Mission, known later as the tar, mandolin, autoharp, or some other Swedish Evangelical Free Church.

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