Evangelism,FeminismandSocialReform: Evangelism, Feminismand Social Reform 25 TheQuakerWomanMinisterandthe Holiness Revival fluenceand authority normallyreservedfor male clergyin other denominations.TheQuakervisionof sexualequalitywasdiametrically opposedto thedoctrineof separatespheres.AftertheCivilWar,when women becamemorevisiblein publiclife, the conceptof woman's CaroleD. Spencer* separatespherebeganto comeunderattack.Eventhoughwomenlacked politicalpowerand fewweretrainedin a professionor had accessto "In ourera,theroadto holinessnecessarilypassesthroughtheworld highereducation,they discoveredthat by joiningforcesand expan- of action"(Hammarskjöld122).AlthoughDagHammarskjöldpenned dingdomesticityintothepoliticalarenatheycouldexertinfluencefar thesewordsinthelatetwentiethcentury,hisdictumwouldhave been beyondthenarrowconfinesof homeandfamily.Theriseof feminism, heartilyembracedbyQuakerwomentransformedbytherevivalspirit or at theveryleast"proto-feminism,"is so pronouncedin the latter ofthenineteenthcentury.AcommonpresuppositionamongQuaker halfof the nineteenthcenturythat it hasbeendescribedbyhistorians theologiansandhistoriansisthattheinfluenceof theHolinessRevival as the apexof the "feminizationof Americanculture."3Gurneyite dilutedtheoriginalradicalinsightsof earlyQuakerism,andmuted Quakerwomenin the post-bellumperiodboth reflectedand shaped thehistoricQuakerconcernforsocialreform.' Tobesure,somestrands this "feminizationof culture."4Evenevangelical,revivalistwomen, of Quakerrevivalismevolvedintofundamentalism,privatizingsalva- as I willshow,becameoutspokenadvocatesof an egalitarianvision. tion and retreatingfrom socialconcerns.Butnot all revivalismtook Thepositionof womenin the Societyof Friendswasvisualizedas thatcourse.WithinthemainstreamofQuakerrevivalism,theevidence being"sidebyside"withmen.Thisphrase spokenbyMaryW.Thomas is clearthat the questfor personalholinesswenthand-in-handwith at the RichmondConferencein 1887and echoedby GeorgeGillett, a visionof a sanctifiedsociety.It ismycontentionthat theinterection a delegateto RichmondfromLondonYearlyMeeting,clearlydenotes ofOrthodoxQuakerismwiththeHolinessRevival,beginningaround a horizontalpositionof equalityand mutuality,not an auxiliaryor 1860,unleasheda flood of creativityand energyin Quakerwomen subordinateone(Proceedings93,127,128).Andtheprincipleextended thathadbeensuppressedbyacenturyofQuietismandarigidlegalism.2 beyondthespiritualrealmto includenotonlypreachingandteaching, Thepassivepietismof theeighteenthcenturythat hadshapedtheself- but alsoan "equalplace"and "equalvoice"in "churchcouncilsand conceptof Quakerwomenministersas merelysubmissiveand lowly deliberations."Nor wasthe "side by side" visionrestrictedonlyto instrumentswasreplacedwitha dynamicand aggressivespirituality thechurch,butwasratheranextensionoftheQuakerconceptofequali- whichwassoonintegratedwithsocialandpoliticalactivism.Inpar- ty, unity,andconsensuswithinmarriage:"As inthecounselsbetween ticular,theimplicitfeminismofseventeenth-centuryQuakerismwas a trulyunitedhusbandand wife,the oneadvisesand suggestsprob- enlargedand reinterpreted. ablyasoftenastheother,andnothingiseverdoneuntilbothareagreed, soshouldit bein the church"(Harris739).Tobesure,thisstatement TheQuakerVisionofSexualEqualityandtheDoctrineof Woman's by a Holinessadvocate,HelenB. Harris,is an idealisticpicture,but SeparateSphere it wasa clearlyarticulatedideal,andrevival-inspiredGurneyitewomen Oneof thedominantculturalmythsaboutwomeninthenineteenth duringthis era madea visibleattemptto bringrealityinto harmony centurywasthe doctrineof "woman's separatesphere." According withthe originalQuakervision. to thistheory,societywasdividedintotwoseparatedomains:the domesticsphereofhomeandfamily,thedomainofwomen;andthe TheHolinessRevivaland the Awakeningof Quaker Women publicsphereofworkandpolitics,thedomainofmen(L.Nicholson Untilthe publicationof ThomasHamm's TheTransformationof 43). were as by Quakerwomen not generally bound the doctrineof Quakerismin 1988,historiansof religionhad paid littleattentionto separatespheresas womenin the dominantculture.Theyhad been the profound influenceof the Holiness revival upon Orthodox nurturedonvaluesandbehavioralpatterns,andmoldedbyanhistorical Quakerism.Hamm'sworkprovidesanexcellentanalysisof thissignifi- tradition,thatdifferedin at leastonerespectfromthoseaffecting cantgapwithinthehistoriographyof Quakerism.However,I feelthat womenin other churches.In the area of ministrysomeof themhad Hammhas minimizedthe rolethat GurneyiteQuakerwomen,influ- personallyexperiencedthefreedomto sharethatsamesphereofin- encedbytheHolinessrevival,haveplayedbothinreinterpretingQuaker 26 Quaker History Evangelism, Feminismand Social Reform 27 traditionandinshapingthecultureof thatera.HannahWhitallSmith, At a Sabbath School Conference of Friends in Cincinnati in 1867, for instance,one of the mostprominentwomenof this era, is given however,shereceivedin a mysticalwaythe commission"Go work onlya fewlinesinHamm'sbook.5AndHamm'sconclusionsthat "most in Myvinyard" (Hare255).That nightshehad an experiencewhich Gurneyitewomenwere,at best,theirhusbands'partners" and "even she describesas "enteringinto solemncovenantwith my Heavenly partnershipsweretheexceptionratherthantherule,"(47)whilecarefully Father, henceforthto dedicatemyselfto Him and to His servicein qualified,neverthelesstendto promotea misleadingimpression.While this direction[to labor amongthe poor and oppressed],as he was the womenin this surveydo not representthe majorityof Gurneyite pleasedto openthewaybeforeme" (Hare256)."Theway"gradually women,theyare amongthe importantexceptions,and representthe openedfor herto engagein almosteveryreformactivityof that era, many revivalistwomenwho werenot content to live"in their husbands' andshegainednationalprominenceforherworkwiththe "Freedmen," shadows"and werewillingto challengeconventionalnotionsabout the ex-slaves who fled into Kansas after the Civil War. She became women'sroles(Hamm47).TheHicksitewomen,whomHammcon- so identifiedwiththe refugeesthat her husbandquippedthat he was trastswithGurneyitewomenas "battlingtheirwayintopursuitshither- afraidshewas"gettinga prejudiceagainstwhitepeople"(Hare429). to exclusivelymale" (47),wereonlythevisibleminorityas well.This Theholinessemphasison women'sgiftsand virtues,and its defense paperhopesto correctthe common misconceptionthat Quaker of women'spreachingprovedto be a congenialenvironmentfor the feministsof the nineteenthcenturywereexclusivelyHicksitewomen. renewedaspirationsand broadeningvisionsof GurneyiteQuaker Neitherthe Firstnor the SecondGreatAwakeningin Americahad women.7 muchdirectinfluenceon Quakerism,yetthe HolinessRevivalbythe The senseof a gradualconstrictionof womenwithinthe society late nineteenthcenturyhad spawneda revolutionwithinthe Society beforetherevivalwasnotjustComstock'sperspective,butwasechoed that alteredits structuresand reshapedits theology.6Certain characteristics of the Holiness Movement seemed to resonate within byotherwomenas well.RhodaCoffin,a ministerfromIndiana,ad- mittedthat before 1860men so thoroughlydominatedall organiza- AmericanQuakerism.Oneofthesewaswomen'sfreedomtopreach. tionaleffortswithinher YearlyMeetingthat "The voiceof a woman Althoughtheinfluenceof theHolinessMovementisoftenblamedfor in churchactionwasrarelyheardinexpressionof a personalopinion" extinguishingtheministryof Quakerwomen,anexaminationofthe (Johnson,Rhoda M. Coffin215).Sheperceivedthat most women periodfrom1860to 1900revealsquitetheopposite.In allfacetsof Friendsin IndianaYearlyMeetinghad becomepassiveand deferred theHolinessMovementofthenineteenthcenturyoneof themostcon- to themen.Sheaptlydescribedthemas ". ..earnest,but timid,... sistentthemeswastheministryof women(DaytonHeritage96-98). andfearfulto takeholdandstepoutintoa newfield"(Johnson,Rhoda Infact,QuakerwomenfoundthattheHolinessMovementnotonly M. Coffin215).Shewaskeenlyawarethat revivalismhad kindleda echoedtheirnormallysolitaryvoiceinthatarena,buttheyalsofound fire withinthe womenbut its effectswouldquicklydwindleif the themovementtobeapracticalvehicletoextendtheirministrybeyond womenwerenot organizedfor action. "Somethingmust be done," theboundsof Quakerismintothelargerculture. shewrote,or ". . .the churchand the worldwouldbe deprivedof ElizabethComstock,forexample,describeshowshewasinspired thisvastamountof spiritualenergy"(Johnson,RhodaM. Coffin215). byElizabethFryasa child,yetwashesitantto forgeanynewpaths in a complacentSocietywhosevisionhad narrowed: Thebeginningof revivalin IndianaYearlyMeetingcan be traced to a prayermeetingin the Coffins' homethat resultedin a request to hold an unprecedentedeveningmeetingfor worshipfor young Whenthedutiesandresponsibilitiesofa ministerresteduponme,like Friends.8DuringthismeetingbothCharlesandRhoda,alongwithhun- mostothersin ourSocietyI devotedmyattentionto themeetingsof dredsof others,spokepubliclyforthefirsttime.Rhodadescribestheir Friends,chiefly.Thethoughtwasoftenpresentofthepoor,theoutcast, as ..avowing allegiance thewanderers,theprisoners,accompaniedbyawishthatFriendswould purpose ". our to Christ" and "publiclyto labourwithsuch.Therewasa shrinkingfromwalkingina newtrack, enlistin Hisservice"(Johnson,RhodaM. Coffin81).Sheclaimsthat fromenteringuponapaththatI hadnotheardofanyFriendsengaging as a resultof that experience,"I wasloosedand setfree,and I came in, this side the Atlantic. out of that Meetingwitha heart full of loveto God, and a spiritto (Hare253) doHiswill"(Johnson,RhodaM. Coffin81).'Motivatedbythatrevival experiencein 1860,Rhodabeganto "do His will" by organizinga 28 Quaker History Evangelism, Feminismand Social Reform 29 women'sHomeMissionAssociationof Friends.By 1866she and a covenant"whichresultsin completeconfidenceandassuranceas she smallgroupof womendeviseda formatfor the embryonicorganiza- attests:". . .the words,? havesetbeforetheean opendoor,' have tion.Theirproposalwassonovelat thistimethatthewomenprepared beensoundedin myear. No man can shutit" (Hare255).Theseex- for opposition.Theyfeltthe needto calluponElizabethComstock, periencescontainthe elementsof thethree-stepprocessof sanctifica- a respectedministerin CanadaYearlyMeeting,to appointthemeeting, tionas describedbyMethodistevangelistPhoebePalmer,considered andevenshewashesitantandfearedcensurefromthe elders.Rhoda, the founder of the Holiness Movement: consecration, faith, and however,proceededdespitethefearshewas"about to breaktherules testimony(White136).Palmeralso taught that entireconsecration of the Church" (Johnson,RhodaM. Coffin217).Whenthe meeting guaranteedentiresanctification(White140).Theexperiencesalsocon- convenedshefound700women assembled.Theworkquicklyflour- tain the primaryelementof the Keswickianvarietyof sanctification ished.Prayermeetingswerebegun,SundaySchoolsorganized,jails, whichemphasizedendowmentof powerfor service. prisonsand poor housesvisited,tracts distributedand newmeetings Whilefor somewomentheir consecrationand sanctificationoccurred startedby the women. in oneexperience,EstherFrame'ssanctificationappearedto bea two- In 1869Rhodaresignedthepresidencyof theWomen'sHomeMis- stageprocess:first sheconsecratedherselfto God and then, a short sionAssociationanddirectedherenergyintoevenbroaderreformac- timelater, shewassanctified.Her first experience,whichshecalled tivitiesthat becameincreasinglycharacterizedby their focuson the her "consecration,"wasthe most dramaticand mystical.Shekept afflictedandvictimizedwomenoutcastsof society,suchas criminals hearingthe voiceof the Lordsaying,"Preach MyGospel!"Andshe and prostitutes. responded, Besidesthe ministryof women,anotherstrongcomponentof the HolinessMovementwhichresonatedwithQuakerswasitsemphasis HowcanI, Lord?Myhealthis sopoor, and hereare mytwo littlegirls ondirect,firsthandexperienceofGod.Quakerwomenhadlongbeen whomusthavemycare;I loveTheeand am willingto workinthe Sab- taughtto trust theirreligiousexperience,whichoftenwasframedin bath School.I am a womanand I cannotpreach. I am so timid, and the formof a mysticalcommunication.Suchdirectexperiencemight ThouknowesthowI shrinkfromit; but allthe answerI couldhearwas evencontradictreceivedtraditions.Themysticalexperienceof sancti- this: "Preach my Gospel!" (Frameand Frame41) fication,themostdistinguishingcharacteristicoftheHolinessMove- ment,hadseveralvariationsamongtheGurneyitewomeninthisstudy, but it wasalwaysa specificexperiencethat couldbepinpointedintime Her strugglecontinuedfor sometimeuntil oneday shesawa vision in which, andspace,andoftentheclimaxof a personalstruggle.Thewomen generallydescribedtheirexperienceas eithera consecration,a sancti- the lowerpit openedand the smokeof the tormentof the lost cameup fication,a baptismoftheHolySpirit,orbecoming"fullysaved"and beforeme and all the smokehad tonguesand criedout, "If you had committedto God, and it usuallyincludedthe dedicationof their doneyourdutyI wouldhavebeensaved,but nowI am lost." Thenfor "tongueand talents"to someparticularcalling,moralduty,or social the first time I said: "Yea, Lord, I willgo if it takesmy life; I do not vision. seeany way,but as fast as the way opensI willfollow." DrusillaWilson,a leadingministerof WesternYearlyMeetingand (Frameand Frame42) presidentof the KansasWomen'sChristianTemperanceUnion (WCTU),describeshersanctificationinthisway:"I gavemyselfwholly At thispointshe"felt somerelieved,"but notyetat completepeace to theLord,allthatI have,allthatI everexpectto have,mytime, (42).Shortlythereafterthe Framessoldtheir homeand preparedto my talents,my tongue,my all. ... I was filledwith the Spiritand moveto Indianawheretheyfeltcalledto begintheirministry.Under experienceda realbaptismof the HolyGhost"(Wilson30-31).10 thestressof packing,andwithherchildrengrievingbyherside,Esther AlthoughElizabethComstock'sandRhodaCoffin'sdivineencounters, wassuddenlyawareof thefrighteningprospectofleavinga lifeof com- describedabove,arenotlabelled"sanctification"experiences,they fort and securityand movinginto an unknownfuture.At that point contain the same elements of total commitment or "entire consecra- she "lays all upon the altar," all her materialpossessions,her hus- tion" as Wilson's. Comstock dedicatesherselfto the Lord in a "solemn band, her children,and herparents,andthenlastof all, herself,and 30 Quaker History Evangelism, Feminismand Social Reform 31 can finallysaywithcompleteassurancethat she "was whollysanc- suffrage.Thepublicpressseemedat the beginningof theconventionto tified and filledwiththe spirit" (44)." makelightof it, but gaveproperreportas a rulebeforeit wasthrough. Theexperienceof sanctification,in spiteof itsformularisticexpres- Somewhowentto the meetingat first to sneer,remainedto praise.It sion,containedwithinit a dynamismthat moveditsrecipientbeyond wasa successfulconvention[myemphasis]. the comfortzoneof personalsalvationby a callto actionon behalf (Christian Worker, 18: 163) ofothers.ManyQuakersdefendedtherevivalasareturntoprimitive Quakerism,and indeedthe restorationistimpulseseemedstrong,as TheFriends'Reviewalsocontaineda reportonthismeeting,describ- itharkenedbacktotheevangelisticandpracticalmysticismofGeorge ingit as "extremelyinteresting"(570).TheReview,however,didnot Foxandhisfollowers,areturntoatimewhenQuakerwomenpreachers mentionthe issueof suffrage,nor includethe namesof the suffrage oftendefiedconventionandfoundthemselvesinthevanguardof a leaders, as did the Christian Worker,which calledthem "distin- revolutionary movement. guished."In fact,thetoneoftheFriends'Reviewsuggestsithadmisgiv- TheHolinessMovement,therefore,withitsMethodistemphasison ings about this alliancebetweenthe suffrageorganizationand the "entiresanctification"becamea catalystformanyQuakerwomen, WCTUas this critiqueshows: infusingthemwitha spunkandindependencethatpropelledthemin- to activeevangelismand led themto explorenewavenuesof social For efficiencyin these [thereformsof temperance,socialpurity and peace],wemustlookmuchlessto heterogeneousconclaveslikethisIn- reformand, as weshallsee,reactivateda dormant feminism.12 ternationalCouncil,thanto organizationshavinga Gospelfoundation; suchas the NationalWomen'sChristianTemperanceUnion.Earnestly TheRiseof Feminismin GurneyiteQuakerism desiringthat the Christianelementmay never grow weakerin that In the two Gurneyitejournals publishedduringthis period—the body. ... Christian Worker,the organ of holinessFriends,and the Friends' (Friends'Rev. 41: 570) Review,also revivalinfluenced,but with strong ties to Orthodox Quakerism—the ministryof women becamea commontheme.Both TheChristianWorkerviewedsuffrageasa legitimatereform,whereas journalspublishednumerousarticleson "womenworthies"(both in the Friends' Reviewthe issueis noticeablyabsent;the Christian Quakerandnon-Quaker),eloquentlyremindedreadersof thedistinct Workerofferedan enthusiasticresponse,whilethe Friends' Review roleof womenin Quakerism,and keptreadersinformedof the cur- appeared to have reservationsabout this new "heterogeneous" rent debateon women'srolesin otherchurches.Bothjournalscon- organization. sistentlyelevatedtheroleofwomen,butby1888theChristianWorker Bothjournals,however,regularlyreaffirmedwomen'sequalityin tooka strongerfeministposition.InAprilofthatyeartheChristian thechurch.Dr.WilliamNicholson,firstclerkofKansasYearlyMeeting, WorkerincludedareportontheWomen'sConventionofWashington, wasan especiallystrongadvocateforwomen.Arousedbyaneditorial D.C. Thishistoricinternationalgatheringof womensymbolizedthe hehadreadaboutthesubordinatepositionof womenin theMethodist alliance of the suffrage movementand the Women's Christian Episcopalchurch,he pointsout that " as a fact of Churchhistory TemperanceUnionasit celebratedthefortiethanniversaryoftheSeneca ... Friendsdiscoveredwomanmorethantwocenturiesago,andgave FallsConvention.TheChristianWorkeroffereda positivereporton herthepositionto whichsheisentitledintheChurch..." (Nicholson, themeeting,includinganimplicitendorsementofsuffrage,stillaradical Dr. Wm. 334). He continues: social issue: Someof themostsuccessfulevangelistsamongsttheFriendsarewomen A notable meetingof last week, was the Woman's conventionat and their servicesare soughtand highlyappreciatedbymanyministers Washington,D.C.It wascomposedofmanyofthemostdistinguished of Churcheswhoserules or usages,do not permit the ordinationof womenof theage,bothof ourownandforeigncountries.... Most womento the ministry.Thisis, of course,a practicalcondemnationof prominentamongAmericanwomenwereJulia WardHowe,SusanB. theserulesorusages,anda tacitadmissionofthelosswhichtheseChurch- Anthony,ElizabethCadyStanton,FrancesA. Willard,MaryA. Liver- essustainbypreventingtheexerciseof thosespiritualgiftsbestowedupon more,andLucyStoneBlackwell....Thefourthdaywasgivento women their own women. 32 Quaker History Evangelism, Feminismand Social Reform 33 Anotherarticleadvancesbeyondtheusualdefenseof "spiritualequali- meetingswere"anomalous," dealingonly withtrivialissues,while ty" to includebothauthorityandfreedom.Thewriterbeginswiththe the men'smeetingsconsideredthe importantissuesand madeall the rhetorical questionheclaimspeopleareaskinginalmostallthechurch- decisions.Thewomen,whodidnot evenhavethepowerof veto,were esconcerningwomen:"Whyshouldshenot preach?Whyshouldshe leftto "sweetlysubmit"(740).Shefelttheremedyforthisinconsistency not begivenalltheliberty,andbe clothedwithallthe authority,that in Quakerpracticewouldbe to appointjoint sessionsof men and appertainsto man in this sacredoffice?" (ChristianWorker18:66). womenwithintheYearlyMeetings.Suchproposalswerebeingvoiced Hisunequivocalresponseisthat Quakershavedemonstratedformore frequently,and hadbeenadoptedbysomeMeetings.AttheRichmond than two hundredyearsthat no reasonexistsas to whyshe should Conferencein 1887someof theYearlyMeetingshadadoptedthepolicy not. Andthen for emphasishe acknowledgesthat "Our gains[inthe of appointingan equalnumberof menand womendelegatesto the Societyof Friends]in life and numbersduringthe last quarter of a next generalconference(740). century,have beenlargely dueto the preachingof women."13Such a claimcouldnothave beenvoicedatanypreviouserainQuakerhistory Evangelismand Women'sEquality other than its beginnings,and probablyhas not beenheard since. Anequallyoutspokenadvocateforwomen'sequalitywastheholiness In June 1888Helen B. Harris, a holiness advocate and close friend evangelistEstherFrame.Estherhad beenconvertedand first called of HannahWhitallSmith,wrotea two-partarticlefor the Friends' to preachin a MethodistEpiscopalchurchbut sensedambiguityand, Reviewon "Womanin the Church," in whichshe employedsome at times,hostilitytowardhercalling(FrameandFrame38).Shedesired strongfeministrhetoricto makeher points.14Shewrites,for exam- to be a part of a churchwhereequalitywasan explicitprincipleand ple, that the majorityof Christianwomenhavebeen wasledto jointhe Salem(Iowa)Meetingof Friends(39).Theelders werequiteperplexedas to whya "singingMethodist"woulddesire repressedbeyondwhatonewouldhavethoughtpossible,alwaysunder tojointheFriendsMeeting.Eventhoughherinitialinterviewwashardly theruleof priestlymasculineauthorityand oftenof masculineassump- encouraging,shepersisteduntilshewasfinallyacceptedfor member- tion and tyranny,one shuddersto think of the suppressedinspirations ship(41).Shebecamea dynamicandeffectiveevangelistandwassuc- and quenchedlights,and distressed,puzzled,agonizedsoulsthat have cessful in dispellingmuch prejudice against women's preaching sufferedfromthisfalsestateof thingsdownthe centuries,andin many throughoutthe Midwest.Herpreachingincludedspecificsermonson churchesare sufferingstill! equality menand whichone SouthBend, (739) "the of women," reportfrom Indianain 1894describedas "a very ableargumentand sermon... ShedidnotfeelthatFriendswerebeyondreproachinthismattereither. completelyexplodingthe 'weakervessel'andmasculinesuperiorityno- RemindingFriendsthat oneof their"great illuminations,"the equal tionssolongcherishedbymankind"(FrameandFrame485).Herad- vocacy preachingwasnever she disarmed relationsofthesexes,ledto"thegreatcompanyof'womanpublishers' of women's mutedand often amongearlyQuakers," sheassertsthat "sincethose daysof power heropponentswithher senseof humor.Shecontinuedto battleprej- the testimonyto woman'sministryhas nevertheoreticallyfallento udiceinto the twentiethcentury. She seemedto thrive on holding the ground, but it has been maintainedsometimesin brightness, meetingsin areasof strongconservatism,suchas the South.For ex- sometimes also in much weakness." She maintains that Friends were ample,on an evangelistictour throughFloridain 1903,her husband strongestwhenwomenweremostvisible,andindeclinewhenwomen's Nathanwritesthat, workwas "almost nominal" (723). TheoneareainwhichshefeltreformwasneededamongFriends there was much prejudice here among professors against women preaching.A Baptistdeaconwarnedthemembersof theBaptistChurch wasin churchadministration.Sheaskstherhetoricalquestionwhether againstattendingour meetingsbecausewewere(Quakersand endorsed in the "conductof churchaffairs"evenin "our favoredSociety" womenpreaching.He declaredif he shouldgoto the meetinghewould womenwerenotagain"reducedto a conditionof subserviency?"The be partaker of the woman'ssins.Esthersenthim wordthat he would separatewomen's andmen'sbusinessmeetingsasoriginallyinstituted haveenoughof his own sinsto answerfor. haddegenerated,fromherperspective,tothepointwherethewomen's (Frameand Frame599) 34 Quaker History Evangelism, Feminismand Social Reform 35 AlthoughEstherand Nathanwerean evangelisticteam,newspaper clippingsoftenalludedto the factthat Estherplayedthe leadingrole From Holinessto SocialReform andNathanthesupportingone:"TheteachingandpreachingofNathan For MaryW. Thomas,a highlyrespectedministerfromBaltimore T. Framewasstrongand logical;but, perhapshis greateststrength YearlyMeeting,andsisterof HannahWhitallSmith,it wastheholiness and abilitywasmanifestto supporthis wifein her masterlyefforts, emphasisonbiblicalliteralismthatpreparedthegroundforherradical to supplementherargumentswithpracticalapplication"(Frameand socialethic.15Mary'sliteralism,however,did not leadto obscurant- Frame 623). ism,butratherto anidentificationwiththepoorandoppressed.Mary's Esthernot onlyfoughtprejudiceagainstwomen'spreachinginother literalinterpretationoftheteachingsof Christ,particularlytheSer- denominations,butshealsoconstantlyremindedFriendsto befaithful mononthe Mount,wasreinforcedfor her afterreadingTolstoi'sMy to their testimony concerning equality. Perhaps coming from Religion(Flexner245).SheexperimentedwithapplyingJesus' com- Methodism,shewasespeciallysensitiveto howeasilywomen'sgains mandsin her owncontext.For example,shebegangivingmoneyto couldalsobelost.TheMethodistEpiscopalChurchrevokedwomen's everybeggarwhocameby. Naturallytheybegancomingin streams licenseto preachin 1880(Rowe60-72). to herdooruntilherhusband,James,couldno longertolerateit, and For example,whenthe "womanquestion"cameup at the General beggedherto show somecommonsense.Mary'sdaughter,Helen Conference of Friends in Richmond in 1887, and some wished to Flexner,in recallingthisepisodein herautobiography,reportsthe sidestepthe issue,Estherresponded: followingresponseby her mother:

John HenryDouglassaidwedo not want the womanquestionraised, TheSocietyof Friendshas alwaysheldthat Christiansshouldobeythe but wedo wantthe womanquestion,and thereis no doubtthat in this teachingof Christliterally.Tolstoiis doingin Russiaonlywhatweare weneedmoresaving,real, personalsalvation,beingborn of the Spirit, tryingto do here.Christcommandedus to giveto himthat asketh.He washed,sanctified,filledwiththe HolyGhost,and walkingwithGod; did not tellus to take thoughtfor the consequencesin this world.Had thereisnot anyonesubjectthat weneedto leavebeforetheworldmore Jesuswhat thee callscommonsense,James? than the privilegesthe Gospelbringsto womankind,and I feelthe im- (245-246)"> portanceof our maintainingthat principleof makingno differencebe- tweenmanand woman.Wescarcelyrealizethisnecessityuntilwegoout Marynot onlygavethemmoneybut usedthe occasionfor exhorta- intothe worldand seehowwomenare heldin bondage.As I havebeen tion. She would often remind them that Christ had died to save them inthe Southland, I haveseenmanywomen,qualifiedandrefined,who fromtheir sins,and wouldkneeldownand pray withthem(Flexner mightbea powerin theworld,andas I lookedintothosecongregations 245-246).Helen,in reflectingon hermother'smotivation,writesthat last summer,intotheirbright,intelligentfaces,I thoughtverymuchas her mothermadea constanteffort "to liveby a counselof perfec- I didwhenI stoodbytheNiagaraFalls.I said,"Whata wasteofpower!" Andso I upholdthe standardof woman.Womenmustwork;and how tion" (247).Shemarvelledat hermother'scontinualeffortsto translate manyof thosein the Southlandare longingfor this! I do not thinkwe her beliefs into concrete actions. haveanytestimonyto lowerin the least,but J believethat weoughtto Mary'sliteralreadingof Jesus'wordswasalso,ineffect,a feminist hoistthemstillhigherin the breeze;our influenceand spiritualworship reading,for in her studyof scriptureshe gainedinsightinto Jesus' and all of thosethingsthat I mighttestifyof beforeyouthis morning. affirmationof womenandhissympathytowardexploitedandafflicted (Proceedings89-91) women,particularlyprostitutes.EventhoughVictorianwomenwere notsupposedto beawareoftheissueofprostitution(theyalwaysspoke NotehowEsther'spassionateadvocacyforwomen'sequalityislinked of it in euphemisticterms),evangelicalwomenlikeMaryW.Thomas, withherholinessrhetoric"personalsalvation,beingbornofthespirit, Rhoda Coffin, ElizabethComstock,Hannah Whitall Smith, and washed,sanctified,filledwiththeHolyGhost."Estherviewedwomen's DrusillaWilsonallbecameinterestedinthereformof prostitutes,and equalityas a vitalcomponentof the Gospel,and an aspectof truth in so doingaffirmedtheirsolidaritywithallexploitedwomen.Their whichshefeltFriendshadbeengivenas a specialtestimonyto main- avidconcernforprostitutes,whomtheysawasvictimsmorethansin- tain. Havingbeendrawnto Friendsfor their egalitarianvision,she ners,suggeststhattheyviewedthemassymbolsof women'svulnerabili- wouldnot let themhedgeon this "doctrine." ty withina male-dominatedsociety. 36 Quaker History Evangelism, Feminismand Social Reform 37 Anotherexampleof Mary'scompulsionto take actionagainstin- reformistideologywascastinexplicitlyfeministtermsassheexplained justicetowardwomencan be illustratedby her senseof a callto at- how"fear, coercion,andpunishmentare themasculineremediesfor tend sessionsof the Magistrates'Court in whichwomenweretried. moral weakness." She contended that when women had a voice in mak- Beingthe onlywomanin the courtroom,besidesthe defendant,she ingprisonpoliciesgreatchangeswouldtakeplace,suchas "cheerful feltherpresencewouldremindthejudgethat hewasresponsible"to surroundings,inspiringinfluences,and the educationof moral and thefemininehalfofthecommunityeventhoughitpossessednopolitical intellectualfaculties"(Banner165).Stanton'sreformideologyparal- power"(Flexner108).Whetheror not herpresenceevermitigatedthe leledCoffin's,whobelievedthat eventhe worstprisonerwascapable outcomeforthesewomencannotbeknown,butit openedMary'seyes of reform. Shehad a specialconcernfor womenconvicts,and said to the unfair lawsagainsther sexand led her to agitatefor change in an addressbeforetheAnnualMeetingof theNationalPrisonCon- in the lawsof the Stateof Marylandthat werebiasedagainstwomen gressin 1884that a womancannotbereformeduntil"hope iskindled (Flexner109). andherself-respectin a measureestablished"(JohnsonRhodaM. Cof- RhodaM. CoffinwasMaryThomas'counterpartamongWestern fin 181).Her prisonworkwasinstrumentalin promotinga senseof Friends.LikeMary,shewasanupper-middle-classwomanwhosehus- sisterhood with women of all classes and conditions. Rhoda and her band wasalso a prominentleaderamongFriends.17CharlesCoffin associatesin prisonworkwerenot hesitantto showtheir solidarity wasa pioneerin bankingin Richmond,Indianaand a notedphilan- withthesewomen,and their compassionfor them,by physicalcon- thropist.Heprovidedmuchofthe financialbackingfor Rhoda'sproj- tact.Neitherhandholding,huggingorkissingwasbeneaththem.Rhoda ects.AlthoughHammin TheTransformationof Quakerismportrays describesthefirstwomaninmateto bebroughttotheWomen'sPrison, Rhodaas a womanin her husband'sshadow,her accomplishments a "murderess"in shackles,namedSallieHubbard. Sarah J. Smith, andcontributionsto socialreformwereat leastequalto if not greater Rhoda'spartnerinprisonreform,immediatelytook off theshackles, thanhis(47).CharlesCoffin'ssister,MaryCoffinJohnson,published took the prisonerin her arms, kissedher on her foreheadand said: separatebiographicalaccountsof her brother and her sister-in-law. "I receivethee as my childand willbe a mother,and I knowthou She publishedRhoda's memoirsfirst in 1910,and a biographyof wiltbea gooddaughter,letus pray, andaskheavento helpus." She Charlesin 1923.18Rhoda also has the distinctionof beingincluded thentook her to a neatlyfurnishedroom,withcurtainsand a pot of in theHistoryof WomanSuffrage,whereherpioneerworkin prison flowersin thewindow.SallieHubbard,transformedbylove,became reformforwomenwasviewedasanimportantcontributionto thestrug- a modelprisoner(JohnsonRhoda M. Coffin 156).No doubt some glefor women'srights.Rhodais creditedwithbeingthe founderof sentimentalismhas crept into these accountsin the retelling,but the firststateprisonexclusivelyfor women,the Women'sPrisonand nonetheless,theunderlyingbasisof theiractionswasthe beliefin the Girls' Reformatoryat Indianapolis,Indiana(HistoryIII: 970-971). value and dignityof everyhuman being, even the most debased Whenit first openedin 1873,its managementwasvestedin a board criminal. of menwitha subordinateboardof womenanda womansuperinten- dent.By1877Rhodahadmanagedto havea billpassedintheIndiana The Transitionfrom Reformto Suffrage StateLegislatureplacingthe entiremanagementof the prisonin the Rhoda Coffinwasa memberanda recordedministerof theEighth handsof women.An articlein the Friends'Reviewabout thisprison StreetFriendsMeetingin Richmond,a meetingthat evolvedfromthe concludedby statingthe remarkablefact of its beingrun totallyby prayermeetingin the Coffinhomethat sparkedthe revivalof 1860. womenand withobviousprideemphasizedthat "all theprincipalof- Thisgroupof GurneyiteQuakersarousedmuchoppositionat first, ficersinit arenotonlywomen,but membersof theSocietyof Friends, as they were consideredtoo progressive.Accordingto Rhoda's as is alsothe Presidentof the Boardof Managers,Mrs. RhodaM. biographer,MaryJohnson,thismeeting alsospawnedthe "memorable Coffin''(31:219).TheFriends'Reviewalludesto thefactthatRhoda's revivalof 1869,"a holinessrevivalin which"hundredswerebrought prisonworkwasviewednot onlyas an advancementin prisonreform to a fullacceptanceofnewlife"(87).19By1886theEighthStreetFriends but also as a significantvictoryfor women. Meetinghad becomeevenmoreprogressive;the Stateconventionof Prisonreformwasa characteristicinterestof feministwomen,in- the IndianaWomanSuffrageSocietywasheld in its meetinghouse cludingthe most radical,suchas ElizabethCadyStanton.Stanton's under the auspicesof the AmericanWomanSuffrageAssociation. 38 Quaker History Evangelism,Feminismand Social Reform 39 Amongthespeakerswereleadingsuffragists,LucyStone,ZareldaG. BesidesAnthony,HannahWhitallSmithwasalsoanimportantlink Wallace,and Dr. MaryFrameThomas(a QuakerturnedMethodist) betweentheWCTUandthesuffragemovement.SmithandWillard (HistoryV: 614). wereclosefriends,wererootedin theHolinessMovementandshared Rhoda'sconversionto womansuffrageoccurredaround1880when almostidenticalsocialagendasthat developedalongsimilarlines(both sherealizedthatdespitethebroadinfluencewomencouldwieldinsocie- embracedsocialismandjoinedthelabormovementin theirlaterlife). ty, withoutpoliticalpowerthey wouldalwaysbe at a disadvantage. By1881,Smith,Willard,andSusanB.Anthonyhadformeda warm Thecatalystfor this insightcameduringher workto reforminsane workingrelationship.21Ina lettertoherdaughter,Hannahdescribes asylums.Shewasespeciallyinterestedin thetreatmentof emotionally a visitfromAnthony,alongwithWillardand a groupof temperance disturbedwomen.Inthiscausesheenlistedthehelpof Dr.MaryFrame women.Sherelatesthat SusanB.Anthony"a grandsuffragewoman Thomas,whoperhapsplayeda rolein her decisionto advocatesuf- anda grandwoman'swomancamein,andwehada mostdelightful frage.Thecontextfor herconversionto suffragewastheresultof the andunitingtime.It issucha pleasuretomeetallsortsofpeopleand frustrationand powerlessnessshe experiencedin tryingto securea feelthe unityof the Spirit" (Smithto DaughterXI: 1. 1881). womanphysicianto havechargeof thefemalepatientsat theHospital In 1882Hannahmadeherfirstpublicspeechforwomen'ssuffrage. fortheinsaneat Indianapolis.Aftervyingwithseveralmalebureaucrats Shedescribesthe experiencein a letterto her sister: on the matter and eventuallythe Governor,sheconfesses:"I came out of that contesta full-fledgedwomansuffragist.If a vote was Sally,I tell thee it was fun. And I took my audiencetoo. I couldsee necessarybeforeI couldsucceedin gettinga womanphysicianto care thewomennudgingeachotherall overthe room, as I madesomehome forthehelplessof mysex,I decidedthat I musthavea vote" (Johnson thrusts.OurTemperanceladiessaidI surpassedmyself.I amgoingto try RhodaM. Coffin206).Rhoda,likemanywomenreformersat that itagainsometime;andI putitonthereligionofChristwhichI saidput time,realizedthat withoutpoliticalequalitywomenwouldalwaysbe gunpowderunderallformsofbondageandslavery.Howtheheadsdid hamperedin theireffortsto reformsociety.I wouldsuggestthat she nodatthat!IguesstheyweregladtohavealittleChristianitythrownin. wentfarbeyondthestereotypeof theupperclasswomanphilanthropist (Smith toSallyI: 25. 1882) in that her goalwasnot to dispensecharitybut to changesocial structures. AlthoughHannahwasclearlyawarethatshecouldwinaudienceap- provalbypresentingfeministargumentsusingChristianthemes,she Quaker Womenand the Radicalizationof the WCTU wasnot merelybeingfacetious,but was firmlyconvincedthat suf- FrancesWillard,in her autobiography,Glimpsesof Fifty Years, fragewasa Christiancause.Inrelatingthissamespeechto herdaughter, describesa minorepisodethat occurredat a WCTUconventioninFall she describes how she came to her convictions: 1881whichin retrospectsymbolizedthe subsequenttransformation oftheWCTU.AtthisconventionWillardproposedthe"Do-everything In myspeechI saidI hadcometo theadvocacyofthisreformbythe policy"whichincludeda committeeonequalfranchise.Presentas wayofthegospel,thatChristcametobreakeveryyokeandsetfreeall a visitoronthisoccasionwasSusanB.Anthony,whoafterbeingin- that werebound, and that I wantedto followin his stepsand sharein troducedbyadelegatewas"publicallykissedbyanenthusiasticQuaker Hiswork.I saidthegospeldidnotarbitrarilyupsettheexistingorder ladyfromtheWest"(Willard380).Anthony'spresenceandheraffir- ofthings,butitputa mineunderallwrongandoppressionthatfinally blewit up.Andthatthereforewomenweremadefreebytheworking mationby an unnamedQuakerwomancouldbe interpretedas a outof theprinciplesof Christwhohaddeclaredthereisneithermale demonstrationofsupportamongQuakerwomentothecauseofequali- nor female in Him. ty.Theepisodebecameavividsymbolofthegradualalliancebetween (Smithto DaughterI: 29. 1882) theconservativewomenandthemoreradicalwomen'srightsactivists personifiedby SusanB. Anthony.Theactionwasrememberedby An excerptfromanotherof Hannah'slettersdemonstrateshow Willardas a prologueof whatwassoonto come.The nextyearthe similar the rhetoric of the WCTU had become to the more radical WCTUofficiallyendorsedwomansuffrageand allieditselfwiththe feminists,evento the degreeof challengingconventionalglorification NationalWomanSuffrageAssociation(Willard380).20 of marriage: 40 Quaker History Evangelism, Feminismand Social Reform 41 Iwishtheecouldhaveheardsomeofourwomen.Twonewones[women] to thecosmologicaldimensionsof Christianity.Ina letterto Mrs.Anna havebeendevelopedduringthepastyear—twograndgoodwomen, Shipleyin 1876,she writes: whoseliveshadbeenlivedinalittlenarrowcirclewithnoscopefortheir gifts,untilourWCTUcamealongandgavethemanoutlet....Neither [I]feelmyselfto havegot out into a limitlessoceanof the loveof God themare married—theywerenot willingto go intoslavery,they of that overflowsallthings.... "Godislove,"comprisesmywholesystem declare,let it be everso gilded. of ethics.I find that everysoul that has traveledon this highwayof (Smithto DaughterX: 12. 1882) holinessfor any length of time, has invariablycut lose from its old moorings. Writingagaintoherdaughter,sheexpandspassionatelyonthistheme (LoganPearsallSmith 120) and givesher somepracticaladvice: Not onlyHannahWhitallSmith,but the manynineteenthcentury I amthoroughlyrousedonthesubjectforI havehadsomanycasesof Quakerwomenwhotraveledwithheronthis"highwayofholiness" grievousoppressionof menovertheirwiveslatelythatmybloodboils didindeed"cut loosefromtheiroldmoorings."Motivatedbyanethic withindignation.AndbeforetheeismarriedI wanttohavethyposition of love,andimpelledbythedynamismof evangelicalrevivalism,they astheequalof thyhusbandsettledona legalbasis.Themomentone extendedtheGospelintoavastarenaofsocialreformanddealtwith looksintothesubjectat allit seemsutterlyincomprehensiblehowwe some of the most pressingsocial problemsof their era, such as womencouldhaveendureditaspatientlyaswehave.Literallyandtru- alcoholism,poverty,thehomeless,prostitution,criminalbehavior,and lyupto withina veryfewyearswomenhavebeensimplyslaves.And racial and sexual discrimination. Their interaction with the Holiness somewomensaytheylikeit!Ugh!Itisoneoftheworstvicesofslavery thatitsvictimsarecontentedwiththeirlot!Nothingbutthevotewill Movementdid not narrowtheir perspective,but broadenedit to in- setusatlibertybutthatwill,forthenweshallbenotonlywomen,but cludeactiveinvolvementinworkforsocialjustice.Infact,bythe 1880's humanbeingsas well.Nowwearenothingbutwomen. manyQuakerwomen,fromHolinesstoHicksite,becamealliesinthe (Smithto DaughterI: 29. 1882) causeof womansuffrage,anissuethateventhenwassopolitically radicalit took almost40 moreyearsto implement. Hannah recognizedthat suffragewas a direct attack on women's Thus1860to 1900emerges asanerathatproduced,throughthe separateand subordinatesphere.Eventhoughthe benefitsto women conduitof revivalism,a remarkablenumberof prominentQuaker predictedbythesuffragecrusaderswerehighlyoverrated,andlittle womenin thelong-standingtraditionof the "PublickFriend,"de- actuallychangedsociallyorculturallyforwomen,it wasnonetheless finedas one "who expressedhisor her faith by preachingto and at- a necessaryandmajorbreakthroughthatformanywomenchanged temptingtoconvertandreformthelargersociety"(Stoneburnerand forevertheirperceptionof themselvesandtheirsphere. Stoneburnerxv). Hannah,fortunately,wasableto convertherownhusbandto suf- Whilethe subjectschosenfor this researchwereamongthe most frageat oneofher"Suffragelunches."22Shewritestoherdaughter: prominentGurneyitewomenoftheirtime,theyrepresentmanyless "I amsothankfulfatherwasfullyconvertedbyourSuffragelunch, visiblewomenwhomightalsobeincludedif sufficientinformation or I reallydo not knowwhathisthree'womenfolks'wouldhavedone abouttheirlivescouldbeuncoveredthroughfurtherresearch,for ex- to him"(Smithto DaughterIII: 22. 1882).Onewondersif hewas ample:IrenaBeard,AllieBergman,AlidaClark,RuthMurray,Mary intellectuallyconvincedor merelyintimidatedbyhisthree"women MoonMeredith,LidaRomick,SarahJ. Smith,SarahStreet,Caroline folks"? Talbot,HannahTatum,andEstherTuttlePritchard.(MaryH. Rogers, HuidaRees,andSarahF. Smileywerewell-knownholinessevangelists whowereexcludedfrom this studybecausethey left the Societyof Conclusion Friendsand wereabsorbedinto other denominations.) FormanyQuakerwomentheholinessrevivalbecamea steponthe Thewomenchosenastheprimeexamplesto supportthethesisof pathto botha newspiritualfreedomanda deepersocialawareness. thispaperwerethosewhowerefortunateenoughtohavebiographers ForsomewomensuchasHannahWhitallSmithitservedasa bridge recordtheir life-workand publishtheir lettersand papers;Drusilla 42 Quaker History Evangelism, Feminismand Social Reform 43 Wilson,EstherFrame,RhodaCoffin, MaryW. Thomas,and Han- holinessfigures. nahWhitallSmith.(HelenBalkwillHarrisistheoneexception.She Coffin, Thomasand Comstockall had sometype of secondex- hadnobiographer,butpublishednumerouspamphletsandarticles perienceas hasbeennoted,butwhetherthesewereactuallysanctifica- ofherownduringherlifetime.)AUofthebiographieswerecompiled tionexperiencesremainsopento interpretation.Somehistoriansmight and writtenby personsat a time whenthe HolinessMovementwas arguethat unlessa personhas a well-documentedsanctificationex- movingnot onlyinmoreradicaldirections,but alsodownwardsocio- periencetheyshouldnotbeincludedintheholinesscategory.Butwhile economically,andhadlostitsbroadculturalimpact.Thereforeone theexperienceof sanctificationwasgenerallyinstantaneousandune- mightsuspectthattheirbiographerswouldedittheirwritingsto por- quivocal,it wasnotexclusivelyso.JohnWesleyhimselfpreachedChris- traythematadistancefromamovementthathadfallenintodisrepute tian Perfection,a separateexperienceof gracewhichhe called"en- among many mainstreamQuakers. In the biographiesof Coffin, tire sanctification,"yetneverclaimedit for himself.HannahWhitall Thomas, and Comstock one finds occasional allusions to the Holiness Smith,whoseholinesstiesarebeyondquestion,alsosoughtit, butnever Movement,butlittleto suggestthebroadimpactof theMovement claimedit as an instantaneousexperience.Sheconcludedthat in spite withinQuakerisminthatperiod.EveninthememoirsoftheFrames, ofnumeroustripstothealtar,sheneverreceivedanyspecial"bless- whoseholinesstiesarebeyonddispute,referencestoboththeexperience ing.""A knowledgeofthetruthwasalltheblessingI everreceived; andthedoctrineofsanctificationaresurprisinglysparse.Infact,while and althoughat first I wassomewhatdisappointed,I camein time Esther'ssanctificationismentioned,Nathan'sis noticeablyabsent. to seethat a knowledgeof the truth wasall the 'blessing'I needed" Onlyonesubject,HannahWhitallSmith,publishedanautobiography, (Autobiography287-288).Sheconcludedthat instantaneoussanctifica- anditisinthatworkthatonefindstheonlydirectreferencesto and tion in "true Methodist fashion" occurred in those of an emotional analysisof theHolinessMovement(228-296). nature,e.g.herhusband,Robert,but othersof a morerationalnature Thus,whiletheevidenceiscompellingthatthesubjectsofthisstudy experiencedthetruth intellectually.Andto emphasizeandclarifyher wereindeedreformersandfeminists,forsomeofthewomentheiriden- pointsheadded,"in bothcasesthetruthwasthesame,andit was tificationwiththe holinessrevivalmay continueto be debated.Cof- the truth, not the emotion,that set the soul free" (288). finandThomasarenotgenerallyviewedasholinessadvocates,and Comstock'salignmentwiththemovementhasbeenquestioned.These three women were included in this research on the basis of their close Notes associationwithQuakerrevivalismfromitsbeginningsin1860,which this author maintains was a continuous manifestation of the broader *ResearchforthispaperwasfundedbytheWesleyan/HolinessStudyProject, holiness revival in America. The fact that all three also travelled in AsburyTheologicalSeminary,througha grantfromthePewCharitableTrust. thesamecirclesas WhitallSmith,whoseinfluencewasper- Thewriteralsowishesto acknowledgeherindebtednessto SusieStanleyforher Hannah helpfulcommentsandcritiquesin the preparationof thispaper. vasive,lendsfurtherjustificationtotheirinclusioninthisstudy.Both 1RufusM.Joneswasprobablythefirsttoarticulatethisperspective,attributing Charlesand RhodaCoffinwereardentadmirersof HannahWhitall thechangetoagrowingbeliefinpremillenialism;see,forexample,RufusM.Jones, SmithandweremostanxioustohaveherjoinIndianaYearlyMeeting, TheTrailof Lifein theMiddleYears(N.Y.: Macmillan,1934)55-58.Thomas D.Hammalsoalludestothis,butadmitsthattherelationshipbetweentheHoliness wheretheyfeltshecouldbeplaced"ina fieldofgreatusefulness.Just revival and social reform is complex. See Hamm 163. such as givesis much wroteCharles teaching thou needed," to Han- 2Ofcourse,inallperiodsofQuakerhistorywomenarosewhowereexceptions. nahin1881(C.F.CoffintoSmith,12:30.1881).Thomasisincluded Amongthe Hicksites,reform-mindedwomenabounded,motivatedby both basedontheevidenceofherstrongbeliefintheholinessdoctrineof religiousdutiesandenlightenmentprinciples.SomeOrthodoxQuakerwomenwere faithhealingandthereferenceto her"completeandfinalconsecra- alsoinvolvedinante-bellumreform,particularlytheabolitionofslavery,butmany of theearlyabolitionistQuakerwomenlefttheSocietyof Friendsbecauseof its tiontoGod,fromwhichtherecouldneverbeanyturningback"(Flex- socialconservatism,e.g.,LauraHavilandandAmandaWay.Bothreturnedafter ner 33), which this author maintains is a reference to her sanctifica- therevivalhadmadesignificantinroads.Mymaincontentionisthat revivalism tionexperience.Inaddition,herstrongidentificationwithherforceful becamea strongforcethatmobilizedlargenumbersof Orthodoxwomenforac- tive work. andpersuasivesister,Hannah,aswellasherclosefriendshipwithHelen 3SeeAnnDouglas,TheFeminizationofAmericanCulture(NewYork:Alfred BalkwillHarris,wouldplaceThomasinintimatecontactwithleading A.Knopf,1977)andBarbaraLeslieEpstein,ThePoliticsofDomesticity(Middle- 44 Quaker History Evangelism, Feminismand Social Reform 45 town, CT: WesleyanUP, 1981). gradually led to schismsand a withdrawal from the mainstream of evangelical 4GurneyiteQuakerswereOrthodoxQuakerswhofollowedtheteachingsofthe Protestantism. EnglishQuakerreformer,JosephJohnGurney(1788-1847).Hisviewsweregeneral- 7Forsomeofthewomeninthisstudy,it isdifficulttodeterminepreciselyhow lyequatedwith"evangelicalism"inthesensethatheemphasizedtheinspiration closelytheywerealignedwiththeHolinessMovement.Allofthewomenremained of the Bibleanditsauthority,anda beliefin a personalconversionexperience. essentiallyQuaker,whileincorporatingvaryingdegreesofholinesstheologyinto In addition,andof crucialimportanceto thisstudy,heseparatedtheexperience theirbeliefs.In Hare,for example,wefindthat ElizabethComstockattended ofjustificationandsanctification,thusrealigningQuaker"perfectionism"with "meetingsfor seekersafterholiness"(300),wasattractedto the "HigherLife Wesleyantheology. Movement" (305),was billed with Hannah Whitall Smith for joint meetingsin 5Hamm defends his exclusionof Smith on the premisethat since she left the London(318),wasassociatedwithDwightL.Moodyandpreachedfromhispulpit Societyof FriendsinPhiladelphiaandmovedto Englandby 1872,shewasthus (333),wasinvitedtospeakatholinesscampmeetings(358).Sheclearlyhadstrong notanimportantfigurein theQuakerrevival(20In).Actuallyshedidnotmove connectionsto theMovementeventhoughherholinessviews"defyclassification" to Englanduntil1888,buthadresignedfromPhiladelphiaYearlyMeetingmuch as notedbyHamm(80).Thedifficultyin classificationstemsfromthefactthat earlier,in1859(Henry35;Minear52).HerdeparturefromFriendswasonlytem- the holinessrevivalwasnevera monolithicmovement,but claimedadherentsfrom porary,however,andaccordingtoarecentbiographybyMarieHenry,Smithbegan a widespectrumof theologicalpositions.For example,the BowdoinCollege onceagainto attendFriendsmeetingsbythe 1870's,andwas"welcomedback philosopher,ThomasUpham,whowas sanctifiedin 1839in one of Phoebe withno hardfeelings"(68).Duringthissameperiodsheconductedherfamous Palmer'sHolinessmeetings,combinedHolinesstheologywithTranscendentalism evangelisticservicesinEnglandandwasattheheightofherpopularityasaholiness andQuietism.Hispopularwritingsresonatedwithclassicalmysticism,andhis leader.In 1881sherequestedmembershipin IndianaYearlyMeetingandstated affinityforQuietism(hewrotea biographyofMadameGuyonin 1848)undoubted- unequivocallythat, "I believemyselfto bethroughly(sic)convincedofallessen- lystrucka chordamongtraditionalQuakers.TheattractionofUpham'smystical tial Quakerviews;andI do not thinkI shouldeverbe likelyto teachanything expressionof Holinessmaybe oneexplanationfor the initialopennessto the contraryto them" (Smithto the Committeeof WhiteWaterMonthlyMeeting, Holiness Movement among Orthodox Friends. 9Jan. 1882).In spiteof CharlesandRhodaCoffin'sstrongsupport,herrequest 8Fora descriptionofthisrevivalseeJohnsonandCoffin(115-118)andJohnson wasdeniedbecauseof herbeliefin "restitution."(Correspondencebetweenthe (80-87). CoffinsandSmithconcerningherrequestfor membershipcanbe foundin the ' Although Coffin does not use the term "sanctification" her descriptioncon- HannahWhitallSmithCollection,Box1,Folder15,AsburyTheologicalSeminary, tainstheelementsoftheexperience:consecrationforservice,loveofGod,spiritual Wilmore,Ky.)In 1886shewasofficiallyreunitedwithFriendsthroughBaltimore power,andthecrucialelementofpublictestimony(White136-140).Herdescrip- YearlyMeeting.Numerousreferencesto hercontinuingassociationwithleading tionreflectstheconceptof "sanctification"astaughtbytheOberlinPerfectionists, Friendsduringthe 1870scanbe cited.For example,WalterRobson,a leading "perfecttrust and consecration,the experienceof 'the fullnessof the loveof EnglishQuakerwhovisitedAmericain 1877,documentsherveryactivepresence Christ' " rather than the emphasis on sinlessness(Smith 104). amongQuakersat thattime.Eventhoughshewasnot officiallya member,she 10Wilson'ssanctificationoccurredin 1867at age52.Evenbeforethistimeshe attendedIndianaYearlyMeeting,andRobsonmentionsherspeakingat Friends' andherhusbandhadbeenengagedin workwithorphansand Freedmen.I do gatheringsonnumerousoccasions(Bronner85,87,89-91,93).Henotesspecifically notintendto givethemistakenimpressionthat thewomenin thisstudyhadno that shewashiscompanionat a QuakerrevivalmeetingledbyDavidUpdegraff socialconsciencepriorto a secondreligiousexperience,but ratherthat the ex- andJohnHenryDouglas(Bronner89-91).Inaddition,Robsonstayedather home perienceintensifiedtheiractivismasitstrengthenedtheirself-confidence,propelling whilevisitingPhiladelphia,anddocumentsa "parlourmeeting"shehostedthat theminnewdirectionsthatoftenincludedanemergingfeminism.In 1873Wilson wasattendedbysomefiftyFriends,includingmanywhowere"deeplyintellec- venturedintopoliticalactivismasa leaderofthe"Women'sCrusade"inKansas tual" (Bronner 141-4). andbecamethesecondpresidentoftheKansasWCTU(Wilson49).Shecontinued 6 Revival HammseparatestheQuaker intotwodistinctmovements,the"Renewal her "public work" until a year before her death at 93 (56-7). Movement"(1850-1870)andtheHolinessRevival(1867-1880)(36-97).Whilehe 11It shouldbenotedthatEsther'sexperienceisdescribedusingtheprecise"altar admitsto someoverlaphe firmlycontendsthat the earlierrevivalswerenot, in theology"madepopularbytheMethodistrevivalist,PhoebePalmer,generally fact, "holinessrevivals."However,withthepreponderanceof holinessthemes considered to be the founder of the Holiness Movement (White 247). inbothCharlesFinneyandtheOberlinPerfectionists,andthewidespreadimpact 12SusieStanleyhasexploredin depththeexperienceof sanctificationandits ofPhoebePalmer's"MeetingsforthePromotionofHoliness,"I wouldcontend relationshipto empowermentinwomenin"EmpoweredForemothers:Wesleyan/ alongwithTimothyL. Smith(113)andMelvinEasterdayDieter(58-59)thatthe HolinessWomenSpeakto Today'sChristianFeminists,"WesleyanTheological dominantideawithinrevivalismfromthe1840sto theendofthecenturywasthe Journal, forthcoming. doctrineof ChristianPerfection,themaintenetof holinesstheology;and that 15Thisarticlehadnoby-line,butastheleadarticleonemayspeculateit came Quakerrevivalismfromitsbeginningsin 1860,andperhapsevenearlier,hadits from the hand of the editor, Calvin Pritchard, a strong holiness advocate. rootsintheHolinessMovement.Smithpinpointstheclimaxoftheholinessrevival 14Helen Balkwill Harris was a colorful and controversial figure within intheawakeningof 1858inNewYorkandtracesitssubsequentspreadintoevery Quakerism.LikeherclosefriendHannahWhitallSmith,shebothembracedthe Protestantdenomination(63-79).To be sure, the earlierrevivalsweremore Holiness Movement and also exhibited liberal and modernist tendencies. She was moderateintoneandwerecharacterizedbyanecumenicalspiritnotfoundinthe an EnglishFriendwhoembarkedon a two-yearevangelisticvisitto Americain later,morediverseexpressionsof holiness.Duringthe 1870stherevivalsbecame increasinglycontroversial,notonlyamongQuakersbutotherdenominations,and 1877.In 1879shesubmittedtowaterbaptism,wasrecalledtoEnglandandresigned fromFriends(Hamm130).Ayearlater,in1880,shemarriedtheprominentQuaker Quaker History Evangelism, Feminismand Social Reform 47

46biblical scholar J. Rendei Harris and returned to the United States with him. In 1885herhusbandaccepteda teachingpostat HaverfordCollegeandin 1903he Works Cited becamethe firstdirectorof the WoodbrookeQuakerstudycenterin England. It is uncertainwhensheofficiallyrejoinedQuakers,but bythe timeshewrote Banner,LoisW. ElizabethCadyStanton:A Radicalfor Woman'sRights.Boston: thearticlequotedabove(1888),shecouldspeakof "ourSociety"(740)andclearly Little, 1980. consideredherselfto bea partof it. From1904untilherdeathin 1914shelived Bronner,EdwinB., ed.An EnglishViewofAmericanQuakerism:TheJournal at Woodbrooke (Evans, n.p.). of WalterRobson1877.Phila.:AmericanPhilosophicalSociety,1970. 15Mary's biblicalliteralismwas not alwaysconsistent. For example,whileshe Christian Worker 18 (1888):66, 163. believedin faith healing, she did not believeGod would punish people eternally Coffin, Charles F. Letter to Hannah W. Smith, XII:30. 1881. in a literal Hell. She believed in "restitution" as did Hannah W. Smith and Dayton,Donald.DiscoveringanEvangelicalHeritage.NewYork:Harper,1976. ElizabethComstock,amongothers.A beliefin faithhealingwasa strongcom- Dayton,Donald.TheologicalRootsofPentecostalism.GrandRapids,MI:Fran- ponentof the HolinessMovement,but "restitution"wasgenerallyviewedas a cis Asbury P. 1987. heresy;however,it occasionallysurfacedin holinesscirclesas thelogicalexten- Dieter,MelvinEasterday,TheHolinessRevivalof the NineteenthCentury. sion of God's perfect love. Metuchen, N.J.: ScarecrowP, 1980. 16One must assume, of course, that this conversation was a recollection of Evans,WilliamBacon,comp."Dictionaryof QuakerBiography,"ts. Quaker Helen's and may not be Mary's exact words. Collection,HaverfordCollegeLibrary,Haverford,PA., n.d. 17AUbut two of the women in this study, Esther Frame and Drusilla Wilson, Flexner,Helen.A QuakerChildhood.NewHaven,CT:YaleUP, 1940. wereobviouslywell-to-do,and the fact a disproportionate number of these that Frame, Nathan T. and Esther G. Frame. Reminiscencesof Nathan T. and Esther womencamefromtheuppermiddleclassescorrespondsto the strataof society G. Frame. Cleveland: Britton, 1907. in whichthe HolinessMovementinitiallyemerged. Friends' Review, 31 (1877):219. 18SeeMaryCoffinJohnson,RhodaM. Coffin,andMaryC. JohnsonandP.B. Friends'Review41(1888):570. Coffin,eds., CharlesF. Coffin. Hamm,ThomasD. TheTransformationofAmericanQuakerism.Bloomington, " This"great revival"is alsodescribedin somedetailby the Frames,who IN: Indiana UP, 1988. aparentlyplayedanimportantroleinitsdevelopment.AccordingtoNathanFrame, Hammarskjöld, Dag. Markings. New York: Knopf, 1964. Charles Coffin was out of town when the revival began, but when he returned Hare, C. Life and Letters of Elizabeth Comstock. London: HeadleyBros., 1895. the Framespassedon the mantleof leadershipto him(75-79). Harris, Helen B. "Woman in the Church," Friends' Review41 (1888):723-724; 20AtthetimeofAnthony'saffirmationWillardalsowritesthatagroupofcon- (1888):739-740. servative women withdrew in alarm. Henry, Marie. TheSecretLife of Hannah WhitallSmith. Grand Rapids: Zonder- 21It isworthobservingthat Smith'sinvolvementinthesuffragemovementco- van, 1984. incidedwithherattemptto officiallyreunitewithQuakers(1881).Hersuffrage Historyof WomanSuffrage.Vol.1-3,ed.ElizabethCadyStanton,SusanB.An- views,however,thoughsociallyradical,werenevermentionedasanissueamong thonyandMathildaJoslynGage.Rochester,NewYork:CharlesMann,1881, thosewhoopposedhermembership.At thistimethe controversyoverthedoc- 1882, 1886.Vol.4,ed.SusanB.AnthonyandIdaHustedHarper.Indianapolis: trineof "restitution"wasa majorfocusof attentionin YearlyMeetingsacross The Hollenbeck P, 1902.Vols. 5 and 6, ed. Ida Husted Harper. New York: the country.Whilethisbeliefwasblockinghermembership,it did not appear J. J. Little & Ives, 1922. to preventher fromworkingwithandamongGurneyiteFriends.In a letterto Johnson,MaryCoffin,ed. RhodaM. Coffin;Her Reminiscences,Addresses, her daughter dated Dec. 12, 1882,she writesthat "Dr. Rhoads most unaccount- Papers, and Ancestry. New York: Grafton, 1910. ablyendorsedthisaction[thepositiontakenby NewYorkYearlyMeetingthat Johnson,MaryC. andP. B.Coffin,eds.CharlesF. Coffin:A QuakerPioneer. Restitutionviewswerenottobetolerated];andyetheisgladto toleratemyhelp Richmond, IN: Nicholson, 1923. inhisFirstdayschool[heremphasis]."SeeHannahW.Smithto Daughter,X:12. 1882. Minear, Mark. Richmond 1887. Richmond, IN: Friends United P, 1987. Nicholson,LindaJ. GenderandHistory.N.Y.: ColumbiaUP, 1986. 22Hannah'ssister,MaryW. Thomas,alsobecamean advocateof suffrage Nicholson, Dr. Wm. "Women in the Church." Christian Worker18(1888):334. influence. all however, throughHannah's From indications, Mary's husbandJames Proceedings,GeneralConferenceof Friends,Richmond,Indiana, 1887.Richmond, remainedopposedto suffrage.SeeHannahW. Smithto Daughter,11:11.1882 and IV:14. 1882 and Flexner 281-282. IN: Nicholson, 1887. Rowe, Kenneth E. "The Ordination of Women, Round One: Anna Oliver and the General Conference of 1880," Methodist History 12 (1974):60-72. Smith,HannahWhitall.Letterto Daughter,XI:1. 1881;1:29.1882;11:11.1882; 111:22.1882;IV:14.1882;X:12. 1882.Letterto Sally,1:25.1882.Letterto Com- mitteeofWhiteWaterMonthlyMeeting,1:9.1882.HannahWhitallSmithCol- lection, Asbury TheologicalSeminary, Wilmore, KY. ______My Spiritual Autobiography or How I Discovered the Unselfishnessof God. N.Y.: Fleming H. Revell, 1903. Smith,LoganPearsall,ed.PhiladelphiaQuaker:TheLettersofHannahWhitall Smith. New York: Harcourt-Brace, 1950. 48 Quaker History Emma Brown Malone: A Mother of Feminism? Smith,TimothyL. RevivalismandSocialReform:AmericanProtestantismon John W. Oliver* theEveof theCivilWar.Nashville;Abingdon,1957;Baltimore:JohnsHopkins UP, 1980. Stoneburner,Carol and John Stoneburner,eds., TheInfluenceof Quaker Women Introduction on American History. Lewiston, N.Y.: Edwin Mellen P, 1986. OneconsequenceoftheriseofEvangelicalQuakerismintheAmericas White,CharlesEdward.TheBeautyofHoliness:PhoebePalmeras Theologian, Revivalist,Feminist, and Humanitarian. Grand Rapids, MI: Francis Asbury inthelater19thandearly20thcenturieswasarebirthofevangelism.Early P, 1986. English Quakerswentas"MessengersofTruth"toconvertBritain,the Willard,Frances.Glimpsesof Fifty Years.Chicago:H.J. Smith&Co., 1889. colonies,andforeignlands.EvangelicalFriends,especiallyinOhio,Indi- Wilson,Joseph etal.BriefSketch theLives JonathanandDrusillaWilson. C, of of ana,NorthCarolina,Kansas,Iowa,CaliforniaandOregon,sharedasimilar Plainfield,IN.: PublishingAssociationof Friends,1909. passionformissions,whileassuminglesspretentiouslabels.Theywere merely"Christianworkers"or"soul-winners." EvangelicalsspreadtheirbrandofQuakerisminurbanslums,aswellas inAfrica,Asia,CentralandSouthAmerica.Whilesometimesopposedby competingfactionswithinthe Societyof Friends,theseBibliocentric revivalisticFriendswerepositioningthemselves,throughoutreachor evangelism,tobecomethelargestformofQuakerism,atleastoutsidethe British Isles. Many"workers"becamerecordedministers.ManyQuakerministers, withlike-mindedEvangelicals,wereschooledatBibleCollegesorTraining Schools.ForEvangelicalFriends,themostsuccessfulBibleCollegewas the ChristianWorkersTrainingSchoolin Cleveland,whichwas co- foundedin 1892byJ[ohn]WalterandEmmaBrownMalone. This articleidentifiesfourseminalinfluenceson EmmaBrownMalone, explainstheplaceofBibleCollegesinequippingwomenforministry,gives attention to Emma's work as an educator of women and looks at what she andtheseearlyEvangelicalFriendshadtodowithgenderissues,Finally, it respondstotheclaimofMargaretHopeBaconthatMrs.Malonewasa "motheroffeminism"1with"no"and"yes." Influences Fourinfluences—Quakertraditionsinregardtowomeninministry,later 19thcenturyHoliness,revivalisticEvangelicalismof DwightL. Moody, Cleveland'sEvangelicalQuakers—helpedshapethe religionof Emma BrownMalone.Together,thesefour factorsalso help to explainthe prominenceofwomeninearlyEvangelicalQuakerism. QUAKERISM:ToborrowThomasHamm'sword,Quakerismin 19th centuryAmericaunderwenta"transformation."Friendssplitovertheology. Culturalassimilationacceleratedas many,at leastin the Midwest,left guardedQuakercommunitiesto livein cities.In shortorder,manydis-

*JohnW.OliveriscurrentlyworkingonabiographyofWalterandEmmaMalone. HeisalsoClerk-convenerofthe13thbiennialConferenceofQuakerHistoriansand Archivists,whichmeetsatEarlhamCollegeJune23-25,2000. Emma Brown Malone Quaker History cardedplaindress,plainspeech,silentmeetings,etc.,andtheirchildren focusonthedeityofChrist,hisassertionthat"aninfidelisonethatdoesnot attendedpublicschools. believein theinspirationof theScriptures,"13andhischargethat"[a]ny Radicalchangealso tookplace in Emma'sfamily.In spiteof her religionthatisnotbasedontheatonement... isnotacceptabletoGod."14 unbrokenQuakerancestry—whichreachedbackeightgenerationsto the Yet, she appreciatedhis oppositionto "worldlyamusementssuch as firstdecadeofEnglishFriends,2andrelatives(Brown,Haight,Widdifield, dancing,theatergoingandcard-playing,"15leadershipbyAfro-American Randall,Wilson,Phinney)whohadbeenloyal FriendsinCanada3—Emma pastorsinhismeetings,16andthefactthatMoody'sschoolinChicago17was camefromatheologicallymixed,ifnotatheologicallyindifferent,home. raciallyintegrated.ShesurelyapprovedofMoody'sinclusionofFrances CharlesBrown,Emma'sfather,hadbeenraiseda Hicksite.Margaret Willardand otherwomenon his evangelisticteam18and the fact that Haight,Emma'smother,wasfromanOrthodoxQuakerhome.Emmagrew ElizabethComstockpreachedfromhis pulpitin Chicago.19After1900 tomaturityinanIrishCatholicneighborhoodinadistrictonceknownas womenfrom Moody'sschoolservedas pastorsin "a wide rangeof OhioCity,whereshewasvaledictorianatWestHighSchool,whichstood denominations."20 westoftheCuyahogaRiverinCleveland.4 CLEVELAND'SEVANGELICALQUAKERS:In March,1882,three IfitisnotnecessarytoreviewQuakersupportforwomenministersfor yearsafterherconversionunderMoody,EmmavisitedCleveland'sFriends readersofQuakerHistory,5itisnoteworthythatatleastthreeofEmma's MeetingtohearEstherFrame,a secondcousinofPresidentGrant,whom ancestorsinthepreviousfourgenerationshadbeenministers,andtwoof thePlainDealertoutedasa"peerlessevangelist."21OneyearlaterEmma, theseministers(SaraHaightandMarthaWilsonWiddifield)werewomen.6 withhermother,joinedthemeeting.Frame,thefirstwomanministerwhom In short,evenwiththechangesintheFriends,andinherownfamily,the Emmacameto know,had becomea Friendafter a Methodistministertold ancientpracticeofwomeninministrywouldremainfirmlyentrenchedin her"it isallnonsenseto thinka womancalledtopreach."22 Emma Brown Malone. FramewasfollowedbyDouganClark,the"mostintellectuallypolished leader" of Holiness Friends.23Clark instructed Cleveland 's Friends from the HOLINESS:In the 19thcentury,faithininstantandcompleteholiness grewoutofWesley'sdoctrineof "Christianperfection"7andenteredthe fallof 1882untilJanuary,1884,whenhebecameprofessorofLatin,Greek SocietyofFriends.SometimesdatedfromPhoebePalmer's"dayofdays" andBibleatEarlhamCollege.Clark'sHolinesspromisedinstantdeliver- in 1837,this"secondblessing"of "sinlessperfection"promisedtofill ancefromallsin.24Histeachingongenderinsisted"theobliterationofall believerswith"perfectlove"andushertheminto"a statein which[the inequalitybetweensexes,intheworkof theLord,isanessential."25Two sanctified]nolongerhadanydesireorpropensitytosin."8 women ministers, Meribah Butler Farmer and Hannah Butler Tatum, Holinesspromotedgenderequality,formoralperfectionwasopentoall belongedto the meeting.BothcommonlyworeQuakerbonnets.Emma regardlessofrace,class,educationorgender.Palmerencouragedbelievers Brownquicklybecameactiveinministry.Withinweeksaftercomingtothe to addressone anotherin familial terms:"brother,""sister." She cited the meetingsheservedasco-teacherwithWalterMaloneofaFirstDaySchool "nakedWordofGod"asherauthoritytochastisethosewhothink"theyare class,librarianof the meeting,wheresheauthoredlessonmaterialsfor doingGodaserviceinputtingasealupon[women's]lipswhichGodhas students.Withintwoyearstheclasshadenrolled500children,mostof commandedtospeak,"9convincedtheSalvationArmy'sCatherineBooth whomwerefromeconomicallydisadvantagedfamiliesin Cleveland.She thattheBiblecommandedwomentopreach,andpersuadedB.T.Roberts alsoservedoncommitteestoaid thedestitute26andpromotetemperance.27 to ordainwomenin the FreeMethodistChurch.10To Holinesspeople, In 1884,oneyearafterjoiningthemeeting,Emmawentto Michiganas authoritytoproclaimGod'swordcamefromtheBibleandtheHolySpirit— travelingcompanionofLidaG.Romick.28WalterRobson,aBritishFriend, nothierarchy,education,orgender.HistorianMarkNollcallsHoliness"the calledRomick"almost,ifnotquite,thelastofthegreat[Quaker]ministers mostimportantfactorintheemergenceof womenaspublicfiguresinthe ofthe19thcentury."29UnlikeFrame,Romickfocusedonthepoor.In 1885 Emma was named as one of four members of a committee to oversee the antebellumperiod."11 MOODY' S EVANGELICALISM: In 1879 Emma Brown attended evan- meeting.30In 1886shemarriedWalterMalone.In 1888shebecameclerk ofthemeeting.31In 1892shewasappointedSecretaryofthe1897Confer- gelisticmeetingsledbyDwightL.MoodyatOntarioStreetTabernacle,also enceof Friendsof America32which,in 1902,becamewhat is now Friends knownasDoanTabernacle,whichwasthelargestauditoriuminCleve- land.12Atfirst,EmmawasdispleasedbyMoody'sChristianorthodoxy:his UnitedMeeting.Alsoin 1892,shebecamearecordedministerand,aswe Emma Brown Malone Quaker History alreadyknow,co-foundedaChristianWorkers'TrainingSchoolforBible contrastto the servicemissionof BibleColleges,liberalarts colleges StudyandPracticalMethodsofWorkinCleveland—anamethatsuggests focusedonguarding studentsin locoparentis. therelationshiptheMalonessawbetweenfaithfulnesstoScriptureand Asa teacher,EmmausedplainQuakerlanguage,dressedinamodest faithfulnesstoevangelizeandassistthepoor. fashion,yetmodeledsomenon-traditionalrolesforwomen.Shewasco- AfteridentifyingwithCleveland'sEvangelicalFriends,Emmadis- pastor,withWalterMalone,oftheFriendsChurchinCleveland.Shetaught playedaspecialconcernforthepoor.SheandWaltergave10,000mealsto OldTestamentclassesata co-educationalschoolwheremany,butnotall, theurbanpoorintheschool'sfirstyearalone.33ShewasSecretaryand studentshad completeda secondaryschooleducation,and somewere TreasurerofCityGospelMission,andaRescueHomeformenat456Erie collegegraduates.Fiveof the first seventeachersat this schoolwere Street.34ShewelcomeddestitutepersonswhomWaltersometimesencoun- women.43Emmasharedthetitle"principal"withWalterfromthefounding teredonthestreetintoherhome.It wastheirpracticetoentertainthemat of the schoolin 1892until theirjoint retirement—assumingthis post dinner,givethemanight'slodging,andputthemintouchwitha social seventy-fiveyearsbeforea womanheadeda majorAmericanco-educa- serviceagencyequippedtomeettheirneed.35 tionalcollegeoruniversity.44 Emma'sministriesto womenvictimizedby poverty,addiction,un- wantedpregnancies,orincarcerationincludedherworkaspresidentofthe Women Ministers boardsof two RescueHomesfor women,and participationwith the AsabirthrightFriend,Emma'sroleasaministerwasinlinewithQuaker SalvationArmyin"rescuework"withwomenintheworkhouse.36Dr.Alice tradition.AsanEvangelicalFriend,thefactthatearlyFriendsgrounded Butlerprovidedmedical careformothersandforinfantsbornattheRescue supportforwomenministersintheauthorityofScripturemadethisheritage Homes,whereteachersfromtheIndustrialDepartmentof theY.W.C.A. allthemorecredible.ForMargaretFell,theimportofthisScripturalbasis instructed the women in "various lines of work."37The Director of Charities has beendetectedby HughBarbour.He notesthat in Fell's Women's forthecityofClevelandcitedtheseworksasanexemplary"manifestation SpeakingJustified,ProvedandallowedbytheScriptures,allsuchasspeak ofpracticalChristianity."38 bytheSpiritandPoweroftheLordJesus,the"wholeargumentation[for ThisfocusoftheMalonesonthepoorwasnotappreciatedbyallFriends. womenministers]wasbiblical."45ForEvangelicalFriends,Scripturecon- ThefatherofapresidentofBrynMawrcriticizedthemforfocusing"only tinuedtobethesupremeauthority. on...thepoorandignorantanduneducated,andthosewhoarewillingto By1907,atleastseventy-sixwomenassociatedwithCleveland'sFriends acceptanythingandeverything."39Atleastonegentlemancomplainedto hadbeenrecorded(byFriends)or ordained(byotherdenominations)as the British Friend that, with converts from the "Holiness Band [and] ministers.Whilemoststudentsat theClevelandschoolwereregardedas SalvationArmy,"hecouldnolongerbe"proudofmyQuakerancestry."40 simplyChristianworkers,by 1907eightwomenfrom the Cleveland meeting46andat leastsixty-eightwomenfromtheBibleCollegewere BibleColleges:Environsfor Equality recognizedasministers:47thirteenofthesesixty-eightwomenfromthefirst Attheturn-of-the-century,BibleCollegeswereatleastasimportantas academicyear.48Thefirstyearaloneproducedmorethantwicethenumber liberalartscollegesinadvancinggenderequality.TwoofthefirstfiveBible of womenrecognizedas ministersby anylargedenominationin North Collegesto appearintheUnitedStatesin thelater19thcenturywerefor America at this time.49 womenonly.Threewereco-educational.Onlyoneof thefirstfiveBible Astudyofthesefirstthirteenwomenministersisbeyondmyresearch, Collegeswasheadedbyaman.41Privateliberalartscolleges,ifnotRoman yetat leastfourof theseengagedin thesamesortof activitiesas Emma Catholic,werealmostalwaysfoundedandledbymen. Malone:pastors,evangelists,teachers,administrators,workerswiththe BibleCollegescustomarilybeganincitieswheretheyevangelizedand poor.EstherBairdandDeliaFistlerwentto India, wheretheypreached, offeredsocialandmedicalservicesto the poor:twentyhospitalswere engagedinfaminerelief,builtahospital,schools50andanorphanage.Four foundedbywomenfromBibleCollegesbetween1888and1903.42Liberal yearsaftertheyarrivedinIndia,theChildren'sRefugewascaringfor"over artscollegeswerecommonlylocatedin smalltownsor affluentsuburbs 360orphans,youngwidows,andcast-offwives[including]severallittle where,in theClassicaltradition,theyeducated—mainlymen—for aca- girlsnotmorethan12yearsold."51 demicexcellence,andtrained—principallywomen—schoolteachers.In Theremainingtwowomen,SusieNorrisFitkinandMarySouleEllyson, Emma Brown Malone 10 Quaker History joinedwithotherstofoundtheChurchof theNazarene,oneofthelarger theWordHegiveth,forHehascalledthemandarrangedforthemand Holinessdenominations.Fitkinservedtwenty-fouryearson theGeneral expectsthem."64 Boardofthatdenomination52andthirty-threeyears(1915-48)asfounding AnotherMalonepublication,theChristianWorker,assertedthatQuaker presidentof theirWomen'sForeignMissionarySociety.In 1924she growth"duringthelastquarterofacentury[isdue]...largely... tothe foundedFitkinMemorialHospitalinSwazilandinsouthernAfrica.By preachingofwomen."65TohistorianCaroleSpencer,this"claimcouldnot 1930thishospitalwastreating30,000patientsayear,had"graduatedaclass havebeenvoicedat anypreviouserain Quakerhistoryotherthanits ofnursesandwaspromotingtheacceptanceofnativeSouthAfricansinto beginningsandprobablyhas not beenheardsince."66Nearlyall these medicalschoolswithoutdiscriminationon accountof their race."53Fitkin women,ofcourse,wereEvangelicalFriends. alsofoundedBibleTrainingSchoolsinChinaandLebanon.54 Ellysonwasthefirstwomantopastora NazareneChurchintheSouth. GenderIssues:Family,Suffrage,Abortion Thiswasat Peniel,nearGreenville,Texas.Foundedby a graduateof Onefurtherindication thatgenderequalitywasmorearealitythanan Oberlin,Peniel'sconstitutiondeclared"theimpelling force[forgovern- issuefor turn-of-the-centuryEvangelicalFriendsis the absenceof any ment]shouldbe love"andonlypenaltyfor lawbreaking"theexpressed substantivedifferencebetweenissuesaddressedby men and women. disapprobationofthecommunity."55 Evangelismandholylivingwereforemostinthemindsof theseFriends. In 1897EllysontaughtintheBibleTrainingDepartmentattheFriends Mostarticlesbybothgendersdealtwithreligiousthemes,yetsomewomen AcademyinLeGrande,Iowa,andafterthisataChristianWorkersTraining blamedmenforvictimizingwomenthroughprostitution.67 Schoolthatherhusband,EdgarP. Ellyson,foundedin Marshalltownin OneexceptiontogenderequalityappearsinanarticlebyWilliamSmith, 1899.56From1906-11shetaughtBible,homileticsandChristianevidences editorof the Soul-Winner,whoemployedScriptureto supportthetradi- atwhatisnowSouthernNazareneUniversityinOklahoma.57Afterthis,she tionalpatriarchalfamily.Heexplainedthat"thefamilyshouldalwaysbe wasAcademicDeanatwhatisnowPointLornaNazareneCollegeinSan conductedaccordingtothejudgmentofthefather"—evenwhenthemother Diegofrom1911-13,58Deanof the Schoolof Theologyat whatis now is the"betterjudge,"andin spiteofhisassertionthatwomen's"spiritual OlivetNazareneCollegein Illinoisfrom 1913-15,59and professorof discernment"is superiorto thatof men.68In practice,EmmaandWalter theologyat whatis nowTreveccaNazareneCollegein Nashvillefrom sought"spiritualdiscernment"throughprayerindependentlyofeachother. 1917-21.60 8000 students are now enrolled in these institutions. I knowofnoinstancewheretheymadea decisionuntilbothwereagreed. Onsuffrage,Malonepublicationsgavestrongersupporttoextendingthe By1907atleastthirty-twoofEmma'swomenstudentsworkedinrescue missionsin the UnitedStates.Many,but notall, of thesewomenwere votetowomenthandidtheFriendsReview,69anOrthodoxQuakerjournal ministers.61OutsidetheUnitedStates,atleastfourteenwomenwhostudied publishedin Philadelphia.Oneducation,theseEvangelicalFriendssup- underEmmabefore1900workedinmissions,trainingschoolsandorphan- portedtherightofwomentoa "liberal[arts]education"inco-educational ages.62Oneof these,ElizabethWittmanPrice,taughtthefirstBrazilian colleges.70Philadelphia'sOrthodoxFriendseducatedthesexes atseparate bishopoftheMethodistChurch. colleges:HaverfordandBrynMawr.71 Periodicalspublishedby the Maloneshad littleto say aboutwomen Onabortion,it shouldberememberedthatturn-of-the-centuryQuakers ministers.63Whilethreeof these,the BibleStudent,Soul-Winnerand opposedallkilling.TheBibleStudentcounseled"armyandnavymenwho EvangelicalFriend,offeredalmostnodefenseofwomenministers,itseems wanttoserveGod,inthepoweroftheHolySpirit[to]Getout.Getout."12 fairtosuspectthatthissilencespeaks,foritsuggeststhatgenderinministry TheSoul-Winnercalledsuicide"self-murder"73andcapitalpunishment wasnotanissuewiththeseFriends.Theonlysupportforwomenministers "willfulmurder."74To the Soul-Winner,abortionwas "deliberatemurder" or"prenatalinfanticide."75 camefromWalterMalone,whobasedhisargumentonBiblicaltexts,not Quakertradition.If Waltersawrecruitingwomeninto ministryas an Thestrongoppositionof theseFriendsto "prenatalinfanticide"coin- evangelistictoolor returnto primitiveChristianity,ratherthana gender cideswiththeviewofanotherQuaker,SusanB.Anthony,wholabeled issue,he neverthelesscouldmakea casefromScriptureforwhat,to us, abortion-inducingdrugs"brothsof Beelzebub"andabortiona "horrible crimeof child-murder,"a "dreadfuldeed," a "most monstrouscrime." At mightsoundlike"affirmativeaction":"WeareaskingtheLordinthisday toraiseupan[sic]hostmoreofyoungwomen[emphasisadded]topublish thesametime,Anthonyopposedcriminalpenaltiesagainstmothersfor Emma Brown Malone 11 12 Quaker History abortion.Theman whoexploitsa womanforhis owngratification,she women'sorganizations(W.C.T.U.-AliceMaloneTerrell,Walter'ssister, explained,is"therealmurderer."16 wasdirectorofSundaySchoolworkfortheWCTUinOhio)andthissmall If,forAnthony,oppositionto"childmurder"wasagenderissuerooted Clevelandschoolthatequippedbothgendersfor ministryandsocial inaheart-feltmaternalinstincttoprotectone'sownchild,itmayalsohave service.Inthissense,MargaretBaconis surelycorrectinnamingEmma been seen as a class issue for the Malones. In this era in which elites were Maloneasa Quaker"motheroffeminism."ThisQuaker-Holiness-Evan- influencedbySocialDarwinism,eugenics,andbourgeoisindividualism, gelicalsortoffeminismdidnotcallwomentoministry,politicsandsocial theSoul-Winnermayhavebeenquiteperceptivewhenitnotedthatitis serviceforempowerment,butto savesouls,rescuepersonsin distress, America's"culturedandrefined[classes,notthepoor]whofavorabor- sanctifymarriage,promotesexualpurityandprotecthumanlife. tion."77 Withher modestdress,dignifiedbearing,"proper"manners,Emma appearedtobeaconventional,strait-laced,middleclassVictorianlady.Yet, Mother of Feminism? herleadershipintrainingwomenministers,herlackofclass,genderorrace As to MargaretBacon'sclaimto Emmaas a "motherof feminism," prejudice,her oppositionto lethalviolenceand worksto protectthe Emma'srightto thisdistinctionwilldependuponourdefinitionofthe vulnerable79affirmhertobeanurturingmotherforatypeoffeminismthat, elusiveandevolvingword"feminism."Thebestanswersmaybe"no"and in additiontoitsethicalcomponents,representswhatHughBarbourcalls "yes." "thestrengthofQuakerismfromitsbeginning[which]wasitstreatmentof Iffeminismfavors"abortionrights,""safesex,"or"sexualliberation," women,notasaspecialgroup,notevenasequals,butsimplyaspeople."80 Emmawasno"mother"ofthisagenda.Bourgeoisthinkingabout"rights" orindividualismdidnotrepresentmindsetoftheMalones,whosefocuson serviceor rescuingtheneedywasmoreatunedto the mindsetof early Notes Christiansthan to a Greco-Roman—or Anglo-American—socialelite. 1MargaretHopeBacon,MothersofFeminism:TheStoryofQuakerWomenin Theystridentlyopposedall violence,evenfootballand prizefighting, America(SanFrancisco:HarperandRow,1986),232. workedtoreclaimwomenfrom"impurity,"safeorunsafe,andrestorethem to sexual abstinence. Emma's Victorian sort of innocence, or "sexual 2JoanTylerofBristolwasimprisonedin1660forrefusingtotakeanoath.Henry Comleyof Bedminsterwasjailed in 1664for attendingQuakerworship.See purity"was,at most,onlyfaintlycompromisedwhenWalterdaredto GeorgeNorwoodComly,ComlyFamilyinAmerica:DescendantsofHenryand confesstoher,ontheeveoftheirmarriage,theecstacyhefeltatthemere Joan ComlyWhoCameto Americain 1682from Bedminster,Somersetshire, touch of her hand. England.(Philadelphia:Lippencott,1939),3-13.HenrymarriedJoan1673.They Iffeminismrequiresworkingforgender-empowerment,thecredibility cametoAmericain1682,settledsevenmiles southofDoylestowninBucksCounty, ofherclaimtobea"motheroffeminism"maydependonourangleofvision. andjoinedMiddletownMeeting. Asaleader,Emmawasatleastco-equalwithWalter:shewasthemajor 3ForEmma'sQuakerancestryseeJohnOliver,"EmmaBrownMalone:Back- decision-maker at the school78and the real leader of the board of the Friends groundand ImplantingQuakerismin Kenya,"TheCanadianQuakerHistory Journal,No.61(Spring1997),17-26.Emma'sancestorswereleadersatPickering, AfricaIndustrialMissionwhichestablishedQuakerismin Kenya.Yet, WhitchurchandPineOrchard,fourmilesfromNewmarket.Emma'sgrandfather, studentsdidnotgotoBibleCollegestotraintobeleaders.Wordscommon IraBrown,wasa brotherofNicholasBrown,thefriendandallyofEliasHicks. to theMalones,HolinessChristiansand19thcenturyEvangelicals— 4Emmawas technicallya birthrightFriend,becauseher motherkept her "surrender,""yield,""submit"—teachmutualsubmissiontoGodandtoa membershipwiththeFriends.Emmaandher motherjoinedtheCedarAvenue rigorousmoralcode.Apropersymbolforservant-likeequalityisnota meetinginFebruary1883,MargaretwasreceivedbycertificatefromPickering flyingbannerorclenchedfist.Itisabentknee,oraprostrationbeforeGod MonthlyMeeting.

andneighbor.Inourday,termslike"leadership"areasmuchinfashionwith 5To17thcenturyQuakers,itwas"unlawfultoforbidwomentopreach."See Evangelicalperiodicals,seminariesandcollegesas withfeminists.In WilliamSewel,TheHistoryoftheRise,Increase,andProgressoftheChristian contrast,servicewasthegoaloftheMalones. PeopleCalledQuakers(Philadelphia:FriendsBookStore,1856),Vol.2, 116-117. Finally,the gender-inclusivecredoembodiedin EmmaMalonewas SewelassertedthattotheFriends"it[is]unlawfultoforbidsuchwomentopreach sharedbyHolinesspeople(SalvationArmy),D.L.Moody,reform-minded whomtheLordhassogifted,andwhoareofa godlylifeandconversation;since EmmaBrown Malone 13 14 Quaker History itappearssufficientlythatintheprimitivechurchtheywerenotdebarredfromthat 12MoodywascommendedbythePlainDealerfor"religiousteachings[that]are service."Sewelwasa 17th-centuryQuakerhistorian.SeealsoSamuelTuke, ofthekindtowinheartsratherthantoterrifysinners."PlainDealer,Monday, SelectionsfromtheEpistlesofGeorgeFox(Cambridge:RiversidePress,1879), October6, 1879,1.Atthesametime,theeditorswereoffendedbythe"common- 144-145,citedin"MinistryofWomeninthesocietyofFriends,4-5.Forother ness"ofhispreaching:"Onecannotlistento himfiveminuteswithoutbeing treatmentsof thissubjectby Foxsee ConcerningSonsandDaughtersand convincedofMr.Moody'silliterateness.Wewonderhedoesnotprefecthimselfin ProphetessesspeakingandProphesying(Lonàon,M.W.,n.d.),77ieWomanLearn- atleasttherudimentsofrhetoricandspeech.Alittleschoolinglikethatwould ing in silence:or, the Mysterieof the Woman'sSubjectionto Her Husband increasehisforceevenasa publicspeaker."PlainDealer,Tuesday,October7, (London,n.p.,1656),For theholyWomenthattrustin Godanddoprofess 1879,2.Moody'smeetingsbeganonOctober5,1879,andlastedfiveweeks.Emma Godliness,n.p.[1686],andespeciallyFox'sStationofWomenintheChurch,1676, wasconvertedinNovember,onthelastnightof themeetings. inSelectionsfromtheEpistles,169-188.ToQuakers,ministerswereSpiritled "PlainDealer,Tuesday,October28, 1879,1. preachersratherthandispensersof sacramentsthatbeganwithChristandHis '"Moodyasserted"thereisnotamorepreciousdoctrine[thantheatonement]in apostles.Foxarguedthatwomenservedasjudges(Deborah)andprophetesses thewholeBiblefromGenesistoRevelation."PlainDealer,Tuesday,October29, (Miriam,HuldahandAnna)inIsraelandhadbeendisciples,elders,"instructors," 1879,1.Hecontinuedwiththisthemeonthefollowingeveningwhenhespokeon prophetessesand"thefirstpreachersofChrist'sresurrectiontothedisciples."See "The Precious Blood." alsoRobertBarclay,TruthTriumphant,Barclay'sWorks(NewYork:BenjaminC. Stanton,1831,Vol.2,328.Barclayalsomadethepragmaticpointthat"Godhath 15JohnOliver,ed.,J. WalterMalone,TheAutobiographyof an Evangelical Quaker(Lanham,MD:UniversityPressofAmerica,1993),45-46. ...convertedmanysoulsbytheministryofwomen...;whichmanifestexperience putsthethingbeyondcontroversy." 16ThePlainDealer,Friday,October10, 1879,4 reportedthat"Rev.T. H. Jackson,oftheAfricanM.E.Church,offeredadevoutprayer."Thetabernaclewas 6The thirdministerwasHenryWiddifeld(January1743-1804).For Sarah alsothesite a"coloredcampmeeting"inAugust1879.Seethe Dealer, HaightseeArthurDorland,AHistoryoftheSocietyofFriendsinCanada(Toronto: of Plain Macmillan,1927),75-76. August16, 1879,1.Inaddition,Moodyalsostronglycondemnedalcoholandalso theopiumtradewithChina.SeethePlainDealer,Saturday,October11,1879,1. 7MarkNoll,AHistoryofChristianityintheUnitedStatesandCanada(Grand In Emma'smind,herconversionto revivalisticevangelicalProtestantismcame Rapids,MI:Eerdmans,1992),181. when,afteratortuousinnerstruggle,shespokethewords,"Well,Lord,ifI must, %TheTransformationofAmericanQuakerism,77. I will.I do.I askforforgivenessinthenameofJesusChrist."Therealityofher conversionwasconfirmedby"anincomingoflightthatneverlefta doubtinher 9PhoebePalmer,PromiseoftheFather;or ANeglectedSpecialtyoftheLast Days.AddressedtotheClergyandLaityofallChristianCommunities(Salem,OH: heart,[sothat]shebegantosingthedearoldsong,'Hallelujah,'tisdone.Ibelieve Walter C. Palmer, 1859),7. ontheSon.I'm savedbythebloodof thecrucifiedone.'"J. WalterMalone:The AutobiographyofanEvangelicalQuaker,47.Torevivalisticevangelicals,salva- l0RobertswroteOrdainingWomenin1891.Hisargumentswerebaseduponhis tionwascommonlyunderstoodastakingplaceatthemomentwhen onerequested exegesisof Scripture.ForRobertsseeNoTimefor Silence,103-104. "forgivenessin the nameof Jesus"ratherthan—as withearlierFriends—as a " MarkA.Noll,AHistoryofChristianityintheUnitedStatesandCanada processthatrequiredholylivingandinwhichbelieverswouldhave beencautioned (GrandRapids,MI:Eerdman's,1992),181.For a similarviewof connections againstbothpresumptionanddespair.ThomasHamm,TheTransformationof betweenrevivalismandfeminismseeDonaldW.Dayton,Discoveringan Evan- AmericanQuakerism.OrthodoxFriends,1800-1907(Bloomington:IndianaUni- gelicalHeritage(N.Y.:Harperand Row, 1976),85-98.To Dayton,"modern versity,1992),20.Whilenot at firsttellingher parentsthat shehad"accepted revivalismgavebirthtothewomen'srightsmovement"andEvangelicalism"next Christ,"hermotherdetectedwhathadhappenedby"hersongandlightedfaceand toQuakerismhasgiventhegreatestroletowomeninthelifeofthechurch."For joyfulspirit."SeeJ. WalterMalone,47. connectionsbetweengenderviewsofearlyEvangelicalFriendsandtheHoliness 17OneofthefirstAfro-AmericansatMoodyBibleInstitutewasMaryMcLeod movementseeCaroleD.Spencer,"Evangelicalism,Feminism,andSocialReform: Bethune,whostudiedtherefrom1895-1896.SeeJanetteHassey,No Timefor TheQuakerWomanMinisterandtheHolinessRevival,"QuakerHistory,Vol.80 Silence:EvangelicalWomeninPublicMinistryAroundtheTurnoftheCentury (Spring1991),No.1,24-48.ToSpencer,"oneofthemostconsistentthemes[in (GrandRapids:Zondervan,1986),227. 19th-centuryHoliness]wastheministryofwomen."ForcontributionsofEvangeli- calismto genderequalityseeWinthropS. Hudson,"EvangelicalReligionand 18TVoTimefor Silence,33,108.Ononeoccasion,whenWillardaskedMoodyif Women'sLiberationin the NineteenthCentury,"in TheInfluenceof Quaker herpreachingmightoffendpersonswhoopposedwomenpreachers,Moody WomenonAmericanHistory:BibliographicalStudies,ReligioninAmericaSeries, insistedthatshegoaheadandpreachbecause"itwasjustwhattheyneeded."See NancyA.Hardesty,WomenCalledtoWitness:EvangelicalFeminisminthe19th Vol.21, editedbyCarolandJohnStoneburner(Lewiston,N.Y.:EdwinMellen, 1986),191-201. Century(Nashville:Abingdon,1984),20. Emma Brown Malone 15 16 Quaker History "CarolineHare,LifeandLettersofElizabethL.Comstock(London:Headley wasfoundedin1902.Thepurposeofthehomewas"torescuethefallen,putthem Brothers,1895),333.Comstock,aQuaker,notedin 1874thatMoody"hasbeena intolinesofusefulnessandselfsupportandinstructthoseneedingitinindustrial friendofmineforeightyears,andinChicagoIhaveusedhis pulpitseveraltimes." lines:alsotohaveasortofdailyBibleschoolinconnectionwiththemission."Soul- Winner,Vol.1,No.42(October16,1902),500.JamesCooleywasappointedto 20Twoof theearliestwomenministersto graduatefromtheMoodyBible InstitutewereRoseA. Lizenby,1903,whowasordainedin theCongregational superintendthe work,with H.D.Craneactingas businessmanagerand Mr. ChurchinWheaton,Kansas,andBerthaFogelberg,1905,whopasturedaUnited McCutcheonandhiswifelivingatthemissionandhavingchargeoftheindustrial work. BrethrenChurchandwasordainedin 1912.ForotherexamplesseeNoTimefor Silence, 40-41. 351haveheardstoriesofWalterMalonebringingdestitutepeoplehemetonthe streetintohis home from descendantsof Walter andEmmaMalone,Levi Harrison 21ReminiscencesofNathanT.andEstherG.Frame,303-304. andCarolynQualeMalonandHezekiahPenningtonandEmmaHartMalone.I 22NathanT.Frame,ReminiscencesofNathanT.andEstherG.Frame(Cleve- appreciatethisopportunitytogetthisoralhistoryintowrittenform. land:Britton,1970),38. 36Soul-Winner,Vol.2,No.8(February19, 1903),92.Thepropertywasa"large "RichardEugeneWood,"EvangelicalQuakersintheMississippiValley,1854— roomyhousewithallmodernimprovements"at 180ArlingtonStreet,Accordingto 1894."Ph.D.diss.UniversityofMinnesota.1985,163-164. the Soul-Winner,"[God]answeredin a remarkablewayby leadingRev.W. H. 24ForacomparisonoftheWesleyanandthemoremoderateKeswicktraditions Kennedy,agentofGraceMissionAssociation,whodesiredtofoundsuchahome, ofholinessseeEverettL.Cattell,"AnAppraisaloftheKeswickandWesleyan tocometoClevelandtoexaminethisproperty.TheresultwasMr.Kennedybought ContemporaryPositions,"in InsightsintoHoliness:Discussionsof Holinessby theproperty,andarticlesofagreementbeingdulysigned,thepropertycameintothe FifteenLeadingScholarsoftheWesleyanPersuasion,editedbyKennethGeiger handsof a managingboard,"whichalsoincludedMrs.ElizabethG. Underhill, (KansasCity,MO:BeaconHill,1962),263-280.Cattellwasa successortoEmma Vice-President;MissCharlotteM. Duty,SecretaryandTreasurer;Mrs.H. M. andWalterMaloneas pastorof the FirstFriendsChurchin Clevelandandas Terrell,Mrs.AlexanderLarkin,Dr.AliceButlerandMissLouE.Beatty.Seealso presidentof MaloneCollegefrom1960-1972. Soul-Winner,Vol.2, No.19(May7, 1903),276-277. 25DouganClark,M.D.,"Women'sWork,"FriendsMissionaryAdvocate,Vol. 37Soul-Winner,Vol.2,No.17(April23,1903),203.ThesecondHebronHome 5 (March1889),33-34. had threestoriesand thirteenrooms.ByAugust,1903,the HebronHomeshas a in 26"Minutesof ClevelandMonthlyMeeting,"SixthMonth,thirteenthday, secured matron,MissE. SenmanfromWashington,D.C, whohadworked 1883,7. rescuehomesforgirlsinothercities,andMissIngaPattersonofChicagotosecure "inmates"forthehome.Patterson'spreciousexperiencewasinthisworkwiththe 27ClevelandMinutes,TwelfthMonth,twelfthday,1883,15. SalvationArmy.Soul-Winner,Vol.2,No.34(August20,1903),404.ByDecem- 28ClevelandMinutes,TenthMonth,fifteenthday,1884,25.EmmaBrown ber, 1904,thereweresixgirlsin thehome."As fastas theyget savedor fully accompaniedRomickin 1884in meetingswithinAdrianQuarterlyMeetingin recoveredthemselves,wefindthemhomesorsendthembacktotheirownpeople. Michigan. Soul-Winner,Vol.3,No.48(December1, 1904),764.Thishome,whichwas"for in 29TheBritishFriend(London),Vol. 70 (1930),35-36,cited in EdwinB. girlsneedingquietsurroundings,"wasfounded April,1903,and located"inthe Bronner,ed.,AnEnglishViewofAmericanQuakerism:TheJournalof Walter country,aboutfiftymilesfromCleveland." Robson(1842-1929)WrittenDuringtheFall of 1877,WhileTravelingamong 38Soul-Winner,Vol.2, No.27 (July2, 1903),323.At the dedicationof the AmericanFnencfe(Philadelphia:AmericanPhilosophicalSociety,1970),4.Robson HebronHome,Rev.HarrisR.Cooley,DirectorofCharitiesofCleveland,delivered attendedseveralof Romick'smeetingsin a "missionroom in a low part of "aneloquentpleaforbetterconditionsfortheworkinggirlstopreventmuchofthe Brooklyn"where,hesays,hereceiveda"wonderfulblessingfromtheLord." evilwhichrescuehomesaimtoremedy."Hecommendedthehomeasa"manifes- tationof practicalChristianity"andcriticizedsocialconditionsthatmadesuch 30ClevelandMinutes,FourthMonth,fifteenthday,1885.Theothermembers wereJamesFarmer,MeribahFarmer,andJamesMalone. homesnecessary: Wemustnotonlycoolthebrowofthefeveredpatient,butifpossiblewemust 31ClevelandMinutes,FifthMonth,seventeenthday,1888,95. findthecausewhichproducesthefever.MyownexperienceasDirectorof 32ProceedingsoftheConferenceofFriendsofAmericaHeldinIndianapolis, Charitiesduringthepasttwoyearshasforcedmetotheconvictionthatour Indiana,1897(Philadelphia:TheAmericanFriend,1898),4L presentindustrialandsocialconditionsaredrivingmanytolivesof shame. 33MinutesoftheEighty-FirstOhioYearlyMeetingoftheFriendsChurch,Held AccordingtoaStateReportbaseduponinvestigationinthethree largecities at Mt.Pleasant,Ohio,1893(Columbus,Ohio:Nitschke,1893),31. ofOhio,theaveragewageforthewomenworkersis$4.83,whiletheaverage costoflivingis$5.24perweek.Inmostcases,itisnottheloveofsin,butthe 34Soul-Winner,Vol.1,No.45(November6, 1902),5??.TheRescuemission Emma Brown Malone 17 18 Quaker History awfulpressureofcircumstanceswhichdrivesyoungwomenfromthepathof EstherJ. Emery,ExieEstes,HelenM.Farr(Ford),HannahA. Fogg,GraceM. rectitude. Foster,MaryW.Gifford,AdelaideG.Hadley,EstellaHammond,MinaL.Harkness, BelleHarrington(Babcock),JennieHicks,LydiaM.Hoath,MaudeM.Hoskins, 39ProceedingsoftheConferenceofFriendsofAmerica,337.Dr.M.Carey ThomaswaspresidentofBrynMawr. MattieMarthaHumphries,Irena Hunnicutt,FlorenceH. Johns,Ida Mildred Johnson,LucyJohnson,RuthAnnaJoyce,JennieEdna,Kirby,AnnaK.Kitch, 40BritishFriend,Vol.3 (SecondMonth,1894),33. AliceC.Lawrence,MaryEffieLawrence,AnnaSandsLeggett,KatherineMargaret 41ThefirstBibleInstituteinAmerica,theWomen'sBaptistMissionaryTraining Link,FrancesLiter,DeborahW.Maris,GertrudeMoon,MaryEmilySouleMoore, School,wasestablishedin Chicagoin 1881by theWomen'sAmericanBaptist SusieNorris(Fitkin),MaryThomassonOng,ElvaP.Osborne,JessiePetty,Lizzie HomeMissionSociety.See lanetteHassey,No Timefor Silence:Evangelical WhitePhillips,MaryBarrettPirn(Reynolds),BerthaT.Pinkham(Dixon),Emma WomenPublic in MinistryAroundtheTurnoftheCentury(GrandRapids,MI: FarlandRandolph,IdaA.Ryan(Niles),ViolaSmith,BelleH.Smoot,AnnaSpann, Zondervan,1986),12-13.MoodyBibleInstitutewasfoundedin1883byDwight MaryM.Strobel(Stroup),LuranaM.Terrell,GoldaE.Thompson,HenriettaTitus, MoodyandEmmaDryer.In1885theChicagoTrainingSchoolforCity,Home,and ElizabethWagar(Ward),FlorenceN.Wheeler,AnnaE.White,PearlWilliams, ForeignMissionswasfoundedbyLucyRyderMeyerandtheUnionMissionary MinnieE.Winslow,ElizabethWhitman(Price)andCoraE.Yeagle.Ihaveplaced TrainingSchoolinNiagaraFalls,NewYork,byLucyDrakeOsborne.OnlyNyack, theirmarriednamesinparenthesesforthosestudentswhomarriedafterleavingthe 1883,wasfoundedbyaman:AlbertB.Simpson.TheWomen'sBaptistMissionary school in Cleveland. TrainingSchoolandtheChicagoTrainingSchool,foundedin 1889(nowGordon 48MinnieBassett,EsthertE.Baird,FlorenceE.Brown,MartillaCox,LizzieM. College)wereco-educational.ForBibleinstitutesseealsoVirginiaLiesonBrereton, Dennis(laterLeggett),EstherJ. Emery,DeliaFistler,EstellaHammond,Belle TrainingGod'sArmy:TheAmericanBibleSchool1880-1940(Bloomington: Harrington(laterBabcock),MaryEmilyMoore,SusieNorris(laterFitkin),Mary IndianaUniversity,1990).BreretonmakesnomentionofEmmaorWalterMalone. EmilySoulefromCanada(laterEllyson)andIdaA.Ryan.Coxbrieflytaughtatthe 42MadeleineSweenyMiller,NewTestamentWomenandProblemsof Today school,butresignedtobecomeastudentduringthefirstsemester.Elevenmenfrom (NewYork:MethodistBookConcern,1926),164. thefirstyear'sclasswerealsorecordedasministers. 43MartillaCoxcamefromEarlhamCollege.LidaGressellRomicktaught 49ChristianWorker,Vol.21(SixthMonth25,1891),410.Congregationalists evangelismorurbanmissions,SarahOsmondfromOregonassistedRomick.Sarah had six ordained women ministers. L.Andrewstaughtgrammar.EliReesetaughtmusicandevangelism.Followingthe 50MerrillM.Coffin,FriendsinBundelkhand,India.ABriefHistory:1896- resignationofCox,WalterMalonetaughttheNewTestamentandEmmatheOld 1926(MysoreCity,India:WesleyanMission,1926). Testament. 51TheMaloneStory,100. 44TheWomen'sBookofWorldRecordsandAchievements,editedby Louise 52W.T.Purkiser,CalledUntoHoliness,Vol.2. TheSecondTwenty-FiveYears, DeckerO'Neill(N.Y.:Anchor/Doubleday,1979),406.In 1967MaryL.Gambrell 1933-58(KansasCity,MO:NazarenePublishingHouse,1983),219.Shortlyafter becamepresidentofHunterCollegeoftheCityUniversityofNewYork. joiningCleveland'sFriends,SusieNorrisbecame"seriouslyillwithcancer.She 45HughBarbour,"QuakerProphetessesandMothersinIsrael,"inTheInfluence wasanointedandprayedforbyJ.WalterandEmmaB.Malone,anditpleasedthe ofQuakerWomenonAmericanHistory.BiographicalStudies,editedbyCaroland Lordtoanswer prayerandhealher."SeeamemorialtoRev.SusieNorrisFitkinby JohnStoneburner.Vol.21 in Studiesin WomenandReligion.(Lewiston,N.Y.: theBoardofTrusteesofClevelandBibleCollege,October31st,1951intheMalone EdwinMellen,1986),62.Asseenbyonescholar,Fell'sbookwas"thefirstbook CollegeArchives.Norris'termontheGeneralBoardwaslongerthanthatofany ... byawomansincetheReformationtoarguethecaseforspiritualequalityofmen otherperson. and women."MargaretHopeBacon,As the WayOpens:TheStoryof Quaker 53TimothyL. Smith,CalledUntoHoliness.TheStoryoftheNazarenes:The Women inAmerica(Richmond,IN:FriendsUnited,1980),8. ElizabethLuder FormativeYears(KansasCity,MO:NazarenePublishingHouse,1962),242,343. Hope,Womenand Quakerism(Wallingford,PA: PendleHill, 1977),11,calls MargaretFell Foxthe"co-leaderandco-interpreter"ofearlyQuakerism. 54TimothyL. Smith,CalledUntoHoliness,Vol. 2, 219, 279.The Fitkin MemorialNazarene Bible School is located in Beirut, Lebanon. 46MeribahButlerFarmer,MayHumphries,EmmaBrownMalone,MaryAnn PenningtonMalone,LenaObethier,ElizabethPrice,HannahButlerTatumand 55TimothyL.Smith,CalledUntoHoliness,Vol.1, 165. BessieWagner. 56Soul-Winner,Vol.1,No.18(May1,1902),210;alsoVol.1,No.51(December 47AnnaArmitage(Mendenhall),AnnaArnold(Rugg),AdellaBailey(Bowser), 18,1902),608.Mrs.EllysontaughtattheIowaTrainingSchoolfrom1898-1906. MinnieF.Bassett,FlorenceEdnaBrown,NellieMilnerBrown,MargueriteCarter, ForfurthermaterialsonMaryEmilySouleEllysonseeEthelWestmarkBailey, RosaShepherdCarter,EdnaHillChilson,BelleCook,MartillaCox,MaryA.Cox, That'sEnoughfor Me:TheStoryofE.P. Ellyson(KansasCity,MO:Nazarene LizzieM.Dennis(Leggett),AnnaDraper.FannieElliot,MaryEmilySouleEllyson, PublishingHouse,1976). Emma Brown Malone 19 20 Quaker History 57LyIeEveretteAkers,"TheLifeandWorksofE.P.andM.EmilyEllyson," CharitableTrustsanddirectedbyVirginia LiesonBreretonandMargaretLamberts Thesis.NazareneTheologicalSeminary,1953,118-119.SouthernNazareneUni- Bendrothis focusingon "recentinstitutionaladvancesof womenin Protestant versityisnowlocatedinBethany,Oklahoma.TheSchoolwasfoundedasTexas denominations,"withspecialattentiontothe"dramaticaccumulationofpowerby HolinessUniversityin1899withtwenty-sevenstudentsatPeniel,Texas.In1906, 19th-centurywomen'smissionaryandsocialreformorganizations"andonthe whentheEllysonsarrived,therewere340studentsat theschool. "decades of the 1890s, 1920s,and 1950s." 58PacificBibleCollegewasfoundedin 1902inLosAngeles,whereitlater 64J.WalterMalone,"LetWomenKeepSilenceintheChurches,"Evangelical becameDeetsPacificBibleCollege.It movedto Pasadenain 1912whereit Friend(My 16,1908),452-453.MalonearguesthatinActs2:17—whichhecalls successivelybecameNazareneUniversity,PasadenaUniversityand, in 1933, "themagnacharterof theChristianchurch"—womenwereinstructedto preach, PasadenaCollege.It is nowcalledPointLornaNazareneCollege.ForPasadena thatPhiliphadfourdaughterswhopreached(Acts21:8-9)andPhebewasthe CollegeseeJamesProctorKnott,HistoryofPasadenaCollege(Pasadena:Pasa- ministeratCenchrea(Romans16:1). denaCollege,1960).In 1993thecollegehadanenrollmentof 2,450students. 65ChristianWorker,16:66,citedin"Evangelism,FeminismandSocialRe- 59IllinoisHolinessUniversitybeganin1909atOlivet,Illinois,fourteenmiles form," 32. southof Danville.In 1912the schoolbecameOlivetUniversityandin 1933it 66"Evangelism,FeminismandSocialReform:TheQuakerWomenMinisters becameOlivetCollege. andtheHolinessRevived,"QuakerHistory,Vol.80,No.1(Spring1991),32. 60EllysontaughttheologyatSoutheasternNazareneCollegeatDonaldsville, 67Fora discussionofthistopicseea paperbyAmyElizabethEbert,"Issues Georgia,from1917-21.ForTreveccaseeMildredBangsWynkoop,TheTrevecca Addressedby Womenin the EvangelicalQuakerPublicationthe Soul-Winner Story(Nashville:TreveccaCollege,1976). 1902-1905,"April1992.AcopyofthispaperisintheMaloneCollegeArchives. 61LouiseAllen,BelleBayard,MattieBowles,NellieA.Cady,RhodaA. Articlesby womendealt with salvation,Christianvirtues,healing,exegesis, Canaday,NellieM.Chapin,AnnaDraper,AnnaFistler,GraceM.Foster,MyraE. SundaySchools,children,alcoholandtheendtimes.Emmawroteabout"Goda Graves,LydiaM.Hoath,MaudeA.Hoskins,AnnaHunter,FrancesLiter,Emma Rewarder,""HiddenSin"andadvisedChristianwomentomarryChristianmen. Malone,LuluMorris,LillieA. Paige-Branson,LizzieWhitePhillips,EdithM. 68Soul-Winner,Vol.3 (1904),227,233-34. Ransome,LidaRomick,SadieRussell,NellieR.Southwick,MaryStrobel-Stroup, 69Spencer,30-31. AnnaL.Thompson,GoldaE.Thompson,ElizabethG.Underhill,ElizabethWager Ward,CristenaWesner,BelleWhallon,CarrieWhallon,LenaWinkel,Mary 70Soul-Winner,Vol.3 (1904),797. Worrell.SeetheSoul-Winner,Vol.1,18 (May1, 1902),210. 71Haverford,thefirstQuakercollegeintheUnitedStates,wasfoundedformen 62AlsonaM.Andrews(Jamaica),FlorenceBaker(Jamaica),AnnaV.Edgerton in 1833.BrynMawrwas establishedin 1885afterthe Boardof Managersat and EstherEmery(Brazil,Emerywith indigenouspeople),HelenFarr Ford Haverfordignoreda unanimousrecommendationfromthefacultythatwomenbe (Jamaica,SouthAfrica,EastAfrica),AliceHerr (India,pioneeringworkforthe admittedtothecollege.Incontrast,Swarthmore,theHicksitecollege,wascoedu- ChristianandMissionaryAllianceinBombay),SarahA.Lindley(Mexico),Francis cationalfromitsearliestdays. Liter(Alaska),ClaraMorgan(Mexico),ElizabethWittmanPrice(Brazil),Lena 72TheBibleStudent,Vol.27(August1897),No.8,2-3.InMalone'sview,no Winkel(EastAfrica,assuperintendentofagirlshomeinDanvillesponsoredbythe "warrior"can"belivingunderthecontroloftheHolySpirit." A. C. RadicalBrethren), EllenWoody(Cuba),Alice Wood(Venezuela). 73Soul-Winner,Vol.3 (1904),82. 63ThereislittlematerialbyoraboutMrs.MaloneoraboutQuakerwomen 74Soul-Winner,Vol.3 (1904),273. ministersinthe19thand20thcenturies,exceptforCaroleD.Spencer,"Evangeli- calism,Feminismand SocialReform:The QuakerWomanMinisterand the 75Soul-Winner,Vol.1(1902),209;Soul-Winner,Vol.1(1902),410-411;Soul- Winner,Vol. 2 (1903), 566-567. HolinessRevival,"QuakerHistory,Vol.80,No.1(Spring1991),24-48.For17th centuryQuakerwomenministerssee Judith MiddletonApplegateand Mary 76SusanB.Anthony,G?ß?e??/«?(??,Vol.4,No.1(July8,1869),4.Inaddition, Garman,eds., Hiddenin Plain Sight:QuakerWomen'sWritings,1650-1700 TheRevolutionrefusedtoadvertisepatentmedicinesbecausetheyweresometimes (Wallingford,PA:PendleHill,1995);ChristineTrevett,WomenandQuakerismin used as abortificants, which were called in an editorial statement "broths of theSeventeenthCentury(York,England:EborPress,1991);PendleHillPamphlet Beelzebub."("Restellianism[afterMadameRestell,a prominentabortionist]has 227byRobertJ.Leach,WomenMinisters:AQuakerContribution(Wallingford, longbeenfoundinthesebrothsofBeelzebub,itssecuresthidingplace.")See"What PA:PendleHill,1990).Forthe18thcenturyseeMargaretHopeBacon,WiltThou thePressSaysOfUs," TheRevolution,Vol.3,No.14(April8, 1869),221. Go OnMyErrand:JournalsofThreeEighteenthCenturyQuakerWomenMinisters 77Soul-Winner,Vol.2 (1903),424. (Wallingford,PA:PendleHill,1994).The"Womenand20thCenturyProtestant- ism"project,basedatAndoverNewtownTheologicalSchool,fundedbythePew 78ByronL.Osborne,personalinterviewsfrom1988-1992.Osbornwasa son- Emma Brown Malone 21 in-lawofWalterandEmmaMaloneandapresidentofClevelandBibleCollegeand MaloneCollege. Also,HaroldSmith,personalinterview,March25,1989.Smith, whograduatedfromClevelandBibleInstitutein1923—sixyearsaftertheretire- mentof EmmaandWalterMalone—basedhis impressionson storieshe heard whileastudentattheschool.AtranscriptoftheSmithinterviewisinthearchives at MaloneCollege.

79TheethicoftheMalonesonwar,capitalpunishmentandabortionsurvivedin theMalonefamily,atleast foronemoregeneration.It wasmaintainedbyByron andRuthMaloneOsborne.Dr.ByronOsbornewasthefirstpresidentof Malone College.

80HughBarbour,"QuakerProphetessesandMothersinIsrael,"inTheInfluence ofQuakerWomenonAmericanHistory,57.