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Giving Room to the Anointing: Carrie Judd Montgomery's Influence On chapter 5 Giving Room to the Anointing: Carrie Judd Montgomery’s Influence on Women in Ministry Jennifer A. Miskov Introduction Carrie Judd Montgomery (1858–1946) was a leader in her generation who created space to launch many powerful women into ministry. By regularly celebrating and imparting her testimonies to others, she became an early pioneer in the Divine Healing Movement in North America1 as well as played an important role for the Holiness Movement.2 Additionally, Montgomery’s 1 “The Divine Healing Movement roughly spans from 1870 to the early twentieth century. Faith Cure, Faith Healing, and Divine Healing were all used to refer to the same American move- ment of which Carrie was a part.” This movement was birthed out of the Holiness Movement and was ecumenical in nature. For a more in-depth overview of the Divine Healing Move- ment, see Jennifer A. Miskov, Life on Wings: The Forgotten Life and Theology of Carrie Judd Montgomery (1858–1946) (Cleveland, tn: cpt Press, 2012), 57–69. See also www.Silvertogold. com to access some of Carrie Judd Montgomery’s writings or see how her legacy is being re- stored. See also Paul Gale Chappell, “The Divine Healing Movement in America” (Ph.D. diss., Drew University, 1983). 2 Some of the themes of the Holiness Movement were absolute surrender, purity, and holi- ness. See Hannah Whitall Smith, The Christian’s Secret of a Happy Life (Chicago: F.H. Revell, 1883. Reprint, usa: Kessinger Publishing, n.d.) for one example of Holiness literature. Phoebe Palmer, Charles Cullis and others were advocates and leaders within the Holiness Movement. The Keswick Higher Life Movement and Wesleyan-Holiness were different streams within the Holiness Movement that Carrie regularly associated with. “The Holiness Movement’s ter- minology was filled with words such as ‘total,’ ‘full,’ ‘entire,’ ‘wholly,’ ‘all,’ and ‘surrender’ that widely influenced leaders later in the Divine Healing Movement as well as saturated Carrie’s articles in Triumphs of Faith. Additionally, some of the roots of these terms may be found in the religious idealism of Pietism.” Miskov, Life on Wings, n 20, 148. See also pages 13–14, 32, 54–55, 146–148, 232–235. See also Donald D. Dayton, “The American Holiness Movement: A Bibliographic Introduction,” in The Higher Christian Life: A Biographical Overview, ed. Donald W. Dayton (New York and London: Garland Publishing, 1985), 1–56; Donald D. Dayton, Theological Roots of Pentecostalism (Metuchen: Scarecrow Press, 1987). Reprint (Peabody, ma: Hendrickson Publishers, 2000), and Melvin Easterday Dieter, The Holiness Revival of the Nineteenth Century: Studies in Evangelicalism (Metuchen and London: The Scarecrow Press, Inc, 1980). © koninklijke brill nv, leiden, ���7 | doi �0.��63/978900433�546_0�� <UN> 144 Miskov life, ministry, and writing transcended geographic, denominational, gender- related, and racial borders to have both a national and global impact for early Pentecostalism3 and beyond. Montgomery was originally from Buffalo, New York, and grew up with as- pirations to be a teacher. In 1876 at the age of seventeen, her dreams were crushed when she had an accident that left her bedridden and near death for two years. In response to a letter from Sarah Mix, an African-American woman who claimed she had been divinely healed, Montgomery says that she prayed ‘the prayer of faith’ influenced by James 5:14–15, got up from her bed, and was healed.4 This 1879 experience catapulted her into a life-long ministry where many were healed through her prayers and her writings. In 1880, at only twenty-two years old, Montgomery wrote one of the early theological books on divine healing, The Prayer of Faith, which was translated and distributed throughout Europe.5 She also launched a holiness periodical called Triumphs of Faith in 1881 that she published throughout her entire life. This later became a vehicle to spread healing and Pentecostal themes throughout the world. Ad- ditionally, she was one of the early people to initiate healing homes in North America in April of 1882. Soon after her healing she participated in the formation of the Christian and Missionary Alliance and became close friends with its founder, A.B. Simpson. In 1890, she married a successful businessman, George Montgomery, and relo- cated from New York to California. As a result of the move, she became one of the first to spread divine healing themes to the other side of the country.6 In 1893, she also founded the first healing home on the West Coast in Oakland, 3 For more on this see Jennifer A. Miskov, Spirit Flood: Rebirth of Spirit Baptism for the 21st Cen- tury (In Light of the Azusa Street Revival and the Life of Carrie Judd Montgomery) (Silver to Gold: Birmingham, uk, 2010), Miskov, Life on Wings, 110–117, Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity (Cambridge: Cambridge University Press, 2004) along with his Spreading Fires: The Missionary Nature of Early Pentecostalism (London: scm Press, 2007), and Cecil M. Robeck, Jr., The Azusa Street Mission and Revival: The Birth- place of the Pentecostal Movement (Nashville: Thomas Nelson, Inc., 2006). 4 The prayer derived from James 5 emerged as a prominent method and model to release heal- ing during Montgomery’s day. James 5:14–15 (nkjv) says, “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.” 5 Carrie F. Judd, The Prayer of Faith (Chicago: F.H. Revell, 1880; repr., New York and London: Garland Publishing, Inc, 1985). 6 Maria Woodworth-Etter and John Alexander Dowie preceded her to the West Coast in spreading healing themes. <UN>.
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