Pentecostal History

By Tim Naab

Psalms 19:7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. Isaiah 8:16-20  Bind up the testimony, seal the law among my disciples. And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

Institutes of the Christian Religion, Book 1 Chapter 9

ALL THE PRINCIPLES OF PIETY SUBVERTED BY FANATICS, WHO SUBSTITUTE REVELATIONS FOR SCRIPTURE.

1500s	The Reformation emphasizes Salvation by Grace alone through Faith alone. Council of Trent (Counter Reformation) by the Roman Catholic Church produces Jesuits, one by the name of Manuel Lacunza who promotes Millenarianism to counter the eschatology of the Reformation's view of the Pope as the anti-christ. (perspective on the Council of Trent) 1517 Martin Luther posts his 95 Theses to the Wittenburg Cathedral door at Worms, Germany 1519 Swiss Ulrich Zwingli spreads reform in Zurich 1522 Luther translates the New Testament into German 1525 The Anabaptist Movement begins 1534 Act of Supremacy: Henry VIII establishes the Anglican Church 1536 John Calvin publishes his Institutes of the Christian Religion 1540 Loyola founds Society of Jesus (Jesuits); evangelize heathens 1545 The Counter-Reformation initiated by the Council of Trent 1560 John Knox returns to Scotland to establish Presbyterianism
1600s	Puritanism in 17th Century England and its transplantation to America with its emphasis on adherence to the Bible and the right to dissent from the established church.   1603 Dutch Reformed theologian Arminius emphasizes free will 1610 John Smyth, an Anglican bishop, is credited with starting the Baptist movement in Holland after fleeing persecution in England. At his death the Baptist movement ceased in Holland but the majority of Baptists there returned to England. During this same time the Particular Baptists (Calvinistic) began to grow in England and both began to spread to the USA. 1611 King James Version of Bible published 1618 Dutch Reformed Synod of Dort (TULIP) rejects Arminianism 1636 Harvard College founded to provide New World with ministers 1646 Westminster Confession becomes the definitive Reformed standard for centuries, drafted in London 1647 George Fox founds Quaker movement (the Society of Friends) 1648 End 30 Years’ War between Catholics/Protestants 1652 Dutch Reformed Church of South Africa founded Pietism in 17th Century Germany, led by Philipp Jakob Spener and the Moravians, which emphasized the spiritual life of the individual, coupled with a responsibility to live an upright life.
1700s	Quietism, as taught by the Religious Society of Friends (Quakers), with its emphasis on the individual’s ability to experience God and understand God’s will for oneself.   1700 Slave trafficking from Africa increases dramatically 1706 First American presbytery founded in Philadelphia by Francis Makemie 1729 US Presbyterians adopt Westminster Confession 1738 John and Charles Wesley have evangelical conversions, eventually founding Methodism 1740 The Great Awakening is at its height in America 1741 Presbyterians split Old Side/New Side; reunite 1758 1773 First independent Black Baptist Church in US 1780 Robert Raikes launches Sunday School Movement 1793 William Carey sails for India launching modern Protestant missions 1795 Many American churches, beginning with the Baptists, begin divisions over slavery
1700s	Influenced By Moravians; The 1730s Evangelical Revival in England, led by Methodists John Wesley and his brother Charles Wesley, which brought Wesley's distinct take on the teachings of German Pietism to England and eventually to the United States. To Wesley, sanctification is grace led spiritual growth. Christian perfection, according to Wesley, is “Instantly I resolved to dedicate all my life to God, all my thoughts, and words, and actions” and “the mind which was in Christ, enabling us to walk as Christ walked.” It is “loving God with all our heart, and our neighbor as ourselves” (A Plain Account of Christian Perfection, 1.2). It is “a restoration not only to the favour, but likewise to the image of God,” our “being filled with the fullness of God” (The End of Christ’s Coming, 3.5 pg 482). Imparted righteousness, in Methodist theology, is that gracious gift of God given at the moment of the new birth which enables a Christian disciple to strive for holiness and sanctification. John Wesley believed that imparted righteousness worked in tandem with imputed righteousness. Imputed righteousness is the righteousness of Jesus credited to the Christian, enabling the Christian to be justified; imparted righteousness is what God does in Christ by the power of the Holy Spirit after justification, working in the Christian to enable and empower the process of sanctification (and, in Wesleyan thought, Christian perfection).  The "Holiness Movement" was an exaggeration of Wesley teachings and Pentecostalism is Wesley taken to extreme. Links to Methodist Churches. (Methodism and the Negro in the United States:)
1720	First Great Awakening begins (Theodorus Jacobus Frelinghuysen arrives in New Jersey)
1726	Gilbert Tennent adopts Frelinghuysen's emphasis on experience
1734	Jonathan Edwards joins the Great Awakening
1740	George Whitefield arrives; Great Awakening spreads
1759	The first Baptist church in Georgia was comprised of those who worshiped on Saturday. The Tuckaseeking Baptist Church (Effingham County) existed only from 1759 to about 1763, when persecution forced its members out of Georgia. No other Seventh-Day Baptist congregation was gathered in Georgia until 1938. Since then, 2 small congregations have struggled for life, 1 of which is extinct. In 1998, the remaining church, located in Paulding County, contained 36 members. Recently it has organized a mission in DeKalb County. Both are affiliated with the Seventh Day Baptist General Conference founded in 1802 and headquartered in Janesville, Wisconsin, a national body sponsoring missionary, educational, and benevolent ministries.
1775-1778	The Brethren in Christ Church; origin was near the present town of Marietta in Lancaster County, Pennsylvania. For the most part, our founding mothers and fathers had an Anabaptist background and were deeply affected by the revivals of the great awakening of the eighteenth century and the Pietistic movement, which was spread in America by the Moravians and German Baptists. These revivals emphasized a personal, heart-felt conversion experience.
1777	The first all-Black congregation in the province was the First African Baptist Church of Savannah. However, most African-American Georgia Baptists prior to the Civil War were slaves forced to hold membership in white-dominated churches.
1791	Arminian Baptists had an organized presence in Georgia in 1791 when the Hebron Baptist Church (Elbert County) was founded. Two other Arminian churches soon followed in Columbia and Hancock counties, the South Carolina-Georgia General Baptist Association existed briefly, and the whole enterprise in that part of the state disappeared about 1797
1794	Zoar United Methodist Church, Philadelphia, was founded in 1794 by eighteen free African-Americans, fifteen men and three women. The founders had separated themselves from the white-dominated St. George's Methodist Episcopal Church but chose to remain in Methodism with its traditions of early opposition to slavery, evangelical style of preaching, and ministering to social needs. The early members first worshipped from house to house, then met in an abandoned butcher shop at Brown and Fourth Streets in the Campingtown area of Philadelphia. Originally known as African Zoar, a church was constructed near the site and dedicated on August 4, 1796 by Bishop Francis Asbury.
1801	John Chavis, a "free negro", is appointed by the Presbyterian General Assembly to work in Virginia and North Carolina to serve as a missionary to other African-Americans.
1807	The first black Methodist church, the African Union Church, was incorporated in Wilmington DE.
1811	Manuel Lacunza publishes "La venida del Mesías en gloria y majestad, observaciones de Juan Josafat Ben-Ezra" A defense against Reformed Eschatology. The beginning of Dispensationalism
1812	"Free negro" and Baptist preacher Joseph Willis forms Louisiana's first baptist church at Bayou Chicot. He serves as pastor and helps organize other baptist churches in the area.
1800s (early)	The First Great Awakening in the 18th and early 19th Centuries in the United States, propagated by George Whitefield, Jonathan Edwards, and others, with its emphasis on the initial conversion experience of Christians
1816	The African Methodist Episcopal Church is founded in Philadelphia PA. CENTENNIAL ENCYCLOPAEDIA OF THE African Methodist Episcopal Church
1821	The African Methodist Episcopal Zion Church is founded.
1822	Now called the Georgia Baptist Convention, this body supported, and continues to support, Mercer University, The Christian Index (the state Baptist periodical), and various state and national Baptist mission, educational, and publication projects. Georgia Baptists were significantly involved in the formation of the Southern Baptist Convention (Augusta, 1845). The Civil War and its aftermath severely curtailed all of the convention's efforts. The founding of the State Mission Board and the employment of a professional leader, J. H. DeVotie, in 1877 proved to be significant as a means of rejuvenating broader Baptist ministries. Except for the depression years, thereafter expansion was steady. Membership in 2001 included 93 associations, 3,510 churches, and 1,377,638 members. Affiliated with the convention are about 100 African-American churches and missions and about 250 congregations speaking about twenty languages other than English. J. Robert White is full-time executive director-treasurer with headquarters in Atlanta.
1827	Edward Irving Translates Manuel De Lacunza's work and adopts a form of Dispensationalism. Believes the church is in the "Age of Grace" and concludes that this age has not yet ended. Therefore, the gifts given to this age are still in operation but have been neglected. Irving begins teaching that a person must be sanctified for the gifts to operate in their life. Irving "prophecies" the Anti-Christ would come into power in the year 1864. (Coming of Messiah Volume 1) (Coming of Messiah Volume 2)
1829	Congregationalists, Quakers, Mennonites, Methodists and Unitarians organized the "underground railway" to help slaves escape northward towards Canada and southward into Spanish held territories
1830	Edward Irving influences Margaret McDonald. She was born in 1815 and lived in Port Glasgow, Scotland during the beginning years of the Dispensationalism movement under John Darby. McDonald was fifteen years old in 1830 when she claimed to be a "prophetess." She would often go into trances and record visions of the end of the world. Not much is known about Margaret McDonald the individual, but history indicates that she perhaps had a larger influence on the early development of Dispensationalism than first suspected, and the controversy over her influence on the movement continues. Margaret was a member of Edward Irving's congregation and shared with him her visions of a secret rapture of the church. She also shared these same views with John Darby during a Darby visit of Port Glasgow. Irving proposed the new doctrine of a secret rapture of the church at a prophecy conference in Dublin Ireland in 1830 at Powerscourt Castle (Lady Powerscourt Letters) and soon after, Darby developed the full-fledged doctrine of Dispensationalism as it is known today. Among her prophecies, McDonald claimed that Robert Owen, the founder of New Harmony, Indiana was the Antichrist. (The life of Edward Irving, minister of the National Scotch church, London. Oliphant, Mrs. (Margaret), 1828-1897.) "The Magnificent but Tragic Life of Edward Irving"
1830	The Plantation Mission Movement began. Methodist chapels were constructed on many plantations. Methodist chapels were constructed on many plantations ,As many as 1000 slaves lived on some plantations with little contact with the outside or with whites, other than the overseers. Many plantation slaves attended the chapels when a Methodist circuit -riding preacher came by. Baptists also made many converts. (a) Many blacks were permitted to become preachers because Baptists had no educational requirement for the ministry. (b) The role of minister was one of the only leadership roles available to blacks. (c) Besides the fact that the Baptists were a major group in the South, many of the Baptist institutions, such as the Baptismal service by immersion, or communion service (taken at the same time and not row by row), were attractive to blacks, even reminding some of similar practices held among African tribes (picture of a Plantation Mission)
1832	John Nelson Darby attends the  Powerscourt Conference, an annual meeting of Bible students organized by his friend, the wealthy widow Lady Powerscourt (Theodosia Wingfield Powerscourt). That conference was also where he first described his discovery of the "secret rapture." (J.N. Darby and the Brethren Assemblies) (John Nelson Darby's personal testimony) (Early Days of the Brethern)
1800s (mid)	The Second Great Awakening in the 19th Century in the United States, propagated by Charles Finney, Lyman Beecher, Francis Asbury, and others, which also emphasized the need for personal conversion and is characterized by the rise of evangelistic revival meetings. The Stone-Campbell Restoration Movement (or simply, Restoration Movement) is a religious reform movement born in the early 1800s in the United States during the Second Great Awakening. "Stone-Campbell Movement" The nickname is taken from the names of Barton W. Stone (Presbyterian) and Alexander Campbell (Reformed Baptist), who are regarded by some historians as the leading figures of four independent movements with like principles who merged together into two religious movements of significant size. Many of the more conservative members of the Churches of Christ object to the phrase "Stone-Campbell Movement" as being derogatory. Restorationism sought to renew the whole Christian church, on the pattern set forth in the New Testament, without regard to the creeds developed over time in Catholicism or Protestantism, which allegedly kept Christianity divided. Churches are now found throughout the globe, claiming to "concentrate on the essential aspects of the Christian faith, allowing for a diversity of understanding with non-essentials." Out of this movement came William Miller (Millerites) which formed many cults that we have today such as Adventism, Ellen White and the Seventh-day Adventist Church, Charles Taze Russell and the Jehovah's Witnesses. These were all formed from a eschatological view and defines their soteriology.
1836	Methodist woman, Sarah Worrall Lankford, started the Tuesday Meeting for the Promotion of Holiness in New York City. A year later, Methodist minister Timothy Merritt founded a journal called the "Guide to Christian Perfection" to promote the Wesleyan message of Christian holiness. Charles Finney lectures on holiness in New York City. John Humphrey Noyes founds a perfectionist intentional community at Putney, Vermont—precursor to his controversial Oneida (New York) community.
1836	Other non-Methodists also contributed to the Holiness Movement. During the same era two men affiliated with Oberlin College, Asa Mahan, the president, and Charles Grandison Finney, an evangelist, promoted the idea of Christian holiness. In 1836 Mahan experienced what he called a baptism with the Holy Ghost. Mahan believed that this experience had cleansed him from the desire and inclination to sin. Finney believed that this experience might provide a solution to a problem he observed during his evangelistic revivals. Some people claimed to experience conversion, but then slipped back into their old ways of living. Finney believed that the filling with the Holy Spirit could help these converts to continue steadfast in their Christian life.
1837	Sarah Lankford’s sister, Phoebe Palmer, experienced what she called “entire sanctification.” She began leading the Tuesday Meeting for the Promotion of Holiness. At first only women attended these meetings, but eventually Methodist bishops and other clergy members began to attend them also. The Palmers eventually purchased the Guide, and Mrs. Palmer became the editor of the periodical, then called the "Guide to Holiness." In 1859 she published "The Promise of the Father", in which she argued in favor of women in ministry. This book later influenced Catherine Booth, co-founder of the Salvation Army. The practice of ministry by women is common but not universal within the denominations of the Holiness Movement. Timothy Merritt founds the "Guide to Christian Perfection", later Guide to Holiness.
1837	At the Tuesday Meetings, Methodists soon enjoyed fellowship with Christians of different denominations, such as Congregationalist, Thomas Upham. Upham was the first man to attend the meetings, and his participation in them led him to study mystical experiences, looking to find precursors of holiness teaching in the writings of persons like German Pietist Johann Arndt, and Roman Catholic mystic, Madame Guyon.
1838	The Presbyterian church divided over slavery. http://www.americanpresbyterianchurch.org/the_schism_of_1837.htm
1841-1844	The Baptist movement in the U.S. had maintained a strained peace by carefully avoiding discussion of the topic. The American Baptist Foreign Mission Board took neither a pro nor anti-slavery position. An American Baptist Anti-Slavery Convention in 1840 brought the issue into the open. Southern delegates to the 1841 Triennial Convention of the Board "protested the abolitionist agitation and argued that, while slavery was a calamity and a great evil, it was not a sin according to the Bible." (J. G. Melton, "The Encyclopedia of American Religions," Volume I, Triumph Books, (1991), Volume II, Page 5) The Board later denied a request by the Alabama Convention that slave owners be eligible to become missionaries. In a test case, the Georgia Baptist nominated a slave owner as a missionary and asked asked the Home Missions Society to approve their choice. No decision was made. Finally, a Baptist Free Mission Society was formed; "it refused 'tainted' Southern money." The Southern members withdrew and formed the Southern Baptist Convention, which eventually grew to become the largest Protestant denomination in the U.S.
1843	The Wesleyan Church is a religious denomination associated with the holiness movement that has roots in Methodism and the teachings of John Wesley. Orange Scott organizes the Wesleyan Methodist Connection at Utica, New York. Phoebe Palmer publishes The Way of Holiness. (J.G. Melton, "The Encyclopedia of American Religions," Volume I, Triumph Books, (1991), Volume II, Page 5)
1843	Clergy and laity of the Methodist Episcopal Church left to form the Wesleyan Methodist Church in America. The split was caused primarily by the slavery issue. The church had reneged on an earlier decision to forbid members to own slaves. Church teaching and practices were two additional points of friction. The Wesleyan Methodist Church continues today as the Wesleyan Church.
1844	The General Conference of the Methodist Episcopal Church split into two conferences because of tensions over slavery and the power of bishops in the denomination. The two General Conferences, the Methodist Episcopal Church (North) and Methodist Episcopal church, South remained separate until a merger in 1939 created the Methodist Church. The latter became the present United Methodist Church as a result of additional mergers. "Slavery and Religion in America: A time line 1440 - 1866," at: http://www.ipl.org/ref/timeline/
1845	In 1845, John Morgan, professor at Oberlin College, published an article in the Oberlin Quarterly Review entitled “The Gift of the Holy Ghost.” Morgan defined the “second blessing,” which he calls “the baptism in the Holy Ghost,” as an experience subsequent to conversion that endues the Christian with power for effective witnessing. Although the Holy Spirit is with the believer prior to this event, through Spirit-baptism he or she comes to know God in a more intimate relationship. Morgan based his doctrine of Spirit-baptism on various texts, but especially on the book of Acts. In fact, he says that Acts gives a “. . . glowing account of the effects of this effusion of the Holy Ghost, of the super-human wisdom, energy, boldness, and success with which the before timid and inefficient Apostles preached the Gospel.” (John Morgan, “The Gift of the Holy Ghost,” Oberlin Quarterly Review vol. 1, no. 1 (August 1845), 90-116.) Morgan believed that this “baptism in the Holy Spirit,” which empowers the believer for effective Christian service, is meant for all believers. In fact, without the enduement with power from on high, one is not prepared to convert the nations to God, which is the task that God has given. Those who have experienced the second blessing know it, not because of some “external token or evidence,” but because it is an internal blessing that “. . . meets the highest aspirations of the pious soul.” Morgan’s contribution to the second blessing doctrine is that he subordinates the holiness theme to that of “empowering for witness.” While not excluding other interpretations, he introduced the idea that the purpose of this experience is primarily to equip believers for service.
1848	Wesleyan Methodists championed the rights of women. The Wesleyan Chapel in Seneca Falls, New York hosted the first Women's Rights Convention also known as the Seneca Falls Convention. It is commemorated by the Women's Rights National Historical Park in the village today.
1850	The Five Points Mission is founded in New York City by Phoebe Palmer and other Methodist women.
1851	J.F. Brennan published "Bible defense of slavery." He claimed that Cain's parents were Eve and the serpent. (serpent seed doctrine) Dan Rogers, "The evidence of black people in the Bible," at: http://www.christianodyssey.com/bible/africans.html
1851	Landmark Baptists,  J. R. Graves (Raised in the Angelican Church) became a strong force throughout parts of the deep South. Graves and his colleagues produced a unique combination of ideas and practices, some of which were common to other Baptists as well. Local Baptist congregations were thought to be the only true churches, together comprising the Kingdom of God on earth and able to trace their lineage back to the New Testament through a succession of non-Roman Catholic bodies. Baptists should not accept the so-called baptism of other groups (not even their immersion), not share the Lord's Supper with them, not recognize their ordinations, and not permit their ministers in Baptist pulpits. Southwide and statewide mission boards were held to circumscribe the power of a local church; missionaries could properly be sent out only by a church, an association, or a district convention quickly responsive to the dictates of its constituent churches. Before the Civil War this point of view was influential in the short-lived Cherokee Georgia Baptist Convention of Northwest Georgia.
1857	Extensive revivals break out in Ontario, Canada as a result of Phoebe Palmer's ministry.
1858	Presbyterian William Boardman also promoted the idea of holiness through his evangelistic campaigns, and through his book "THE HIGHER CHRISTIAN LIFE," which was published in 1858.
1858	Hannah Whitall Smith, of the Religious Society of Friends (also known as Quaker), experienced a profound personal conversion.
1859	Phoebe Palmer publishes "The Promise of the Father", a closely argued biblical defense of women in ministry that would influence Catherine Booth, cofounder of the Salvation Army.
1860	Hannah Whitall Smith, found what she called the “secret” of the Christian life, devoting one’s life wholly to God and God’s simultaneous transformation of one’s soul. Her husband, Robert Pearsall Smith, had a similar experience at the first holiness camp meeting in Vineland, New Jersey in 1867.
1860	Ministers and laity of the Methodist Episcopal Church's Genesee Conference in western New York state were expelled from the church for insubordination. They left to form the Free Methodist Church of North America. They split over a variety of factors, including theological disagreements, the perceived worldliness of the original church, and slavery. Their leader "...Roberts and most of his followers were radical abolitionists in the years immediately prior to the Civil War, at a time when many within the Methodist Episcopal church were hesitant in their condemnation of the practice of slavery." The denomination continues today in the U.S., Canada and in countries around the world. (J.G. Melton, op. cit., Volume I, Page 211)
1860	Free Methodist Church is formed. led by B. T. Roberts, who was defrocked in the Methodist Episcopal Church for criticisms of the spiritual laxness of the church hierarchy. The Free Methodists are so named because they believed it was improper to charge for better seats in pews closer to the pulpit. They also opposed slavery and supported freedom for all slaves in the United States, while many Methodists in the South at that time did not actively oppose slavery. Beyond that, they advocated "freedom" from secret societies, which had allegedly undermined parts of the Methodist Episcopal Church. An example would be Free Masons.
1861	Methodist southern bishops kept their regional denomination from officially backing secession. After the Confederacy became a reality, white Georgia Methodists supported it, since their church _Discipline_ required obedience to whatever government was in power. After southern defeat, they had no difficulty submitting again to the authority of the U.S.A. in secular matters, while yielding to no one but God in matters sacred. Owen believes that the southern church actually came out of the war stronger than ever. An institution not under government control, the Methodist Episcopal Church, South (MECS), gave white Wesleyans a refuge from northern cultural and political domination. Meanwhile, black Methodists flocked out of the Caucasian-controlled denomination into the African Methodist Episcopal (AME) and the Colored Methodist Episcopal (CME) Church, where former bondsmen found bastions against the destructive influence of white supremacy. (Christopher H. Owen. _The Sacred Flame of Love: Methodism and Society in Nineteenth-Century Georgia. Athens and London: The University of Georgia Press, 1998. xx + 290 pp. Notes, bibliography, and index. $50.00 (cloth), ISBN 0-8203-1963-5. Reviewed for H-AmRel by Thomas A. Scott <tscott@ksumail.kennesaw.edu>, Department of History and Philosophy, Kennesaw State University, Georgia)
1861	The Presbyterians were able to remain united in spite of tensions created by the slavery issue. Shortly after the Civil War began, the Southern presbyteries of the United Presbyterian Church in the United States of America withdrew and organized the Presbyterian Church in the Confederate States (later renamed the Presbyterian Church in the United States). The split was healed in 1983 with the merger of these two bodies and the creation of the Presbyterian Church (U.S.A.).
1861	T.B. Barratt was born in Albaston, England on the 22nd.of July, 1862 into a family of strong Wesleyan Methodists. His family moved to Norway while he was yet very young. As a Methodist minister Barratt had Pastored several churches in Norway, translated a number of books from English (he was bilingual) and defended the Methodist cause in Norway. He went to America in 1906 to raise funds for their church in Oslo. He went to A.B. Simpson’s missionary home and while their was “touch” by the Spirit, he at first called this the baptism in the Holy Ghost.
1865	The Salvation Army is a Protestant evangelical Christian denomination founded in 1865 by Methodist ministers William Booth and Catherine Booth.
1865	The Zion Baptist Association, was the first African-American general body in the state of Georia, followed almost immediately by Ebenezer Missionary Baptist Association.
1867	National Holiness Association formed in Vineland, NJ Since North American Classical Pentecostalism began primarily among American holiness people, it would be difficult to understand the movement without some basic knowledge of the milieu in which it was born. Indeed, for the first decade of this century practically all North American Pentecostals had been active in holiness churches or camp meetings. Most of them were either Methodists, former Methodists, or people from kindred movements that had adopted the Methodist view of the second blessing. They were overwhelmingly Arminian in their basic theology and were strongly perfectionistic in their spirituality and lifestyle.
1867	The First National Camp Meeting Association for the Promotion of Christian Holiness with a notice that said: [We are summoning,] irrespective of denominational tie...those who feel themselves comparatively isolated in their profession of holiness…that all would realize together a Pentecostal baptism of the Holy Ghost.... (The beginning of the use of the term Pentecostal to designate believers) under the leadership of John S. Inskip, John A. Wood, Alfred Cookman and other Methodist ministers. The gathering attracted as many as 10,000 people on the Sabbath. At the close of the encampment, while the ministers were on their knees in prayer, they formed the National Camp Meeting Association for the Promotion of Holiness, and agreed to conduct a similar gathering the next year. Today this organization is commonly known as the National Holiness Association, although the official name is the Christian Holiness Partnership.
1868	The second National Camp Meeting was held at Manheim, Pennsylvania, and drew upwards of 25,000 persons from all over the nation. People called it a "Pentecost," and it did not disappoint them. The service on Monday evening has almost become legendary for its spiritual power and influence upon the people. The third National Camp Meeting met at Round Lake, New York, and by this time the national press attended, and write-ups appeared in numerous papers, including a large two-page pictorial in Harper's Weekly. These meetings made instant religious celebrities out of many of the workers. Robert and Hannah Smith were among those who took the holiness message to England, and their ministries helped lay the foundation for the now-famous Keswick Convention.
1869	Black Pentecostalism emerged out of three nineteenth-century renewal movements within the black church: the black Holiness movement, the black Restorationist movement, and the healing movement—and all three had from the beginning a desire to bring blacks and whites together. The black Holiness movement arose during the decades before the Civil War but only developed institutions in 1869 when the first black Holiness denomination was formed: the Reformed Zion Union Apostolic Church. The early movement was mainly found among black Methodist congregations from North Carolina to New York, but soon the movement spread, invading black Baptist and independent religious movements.
1870	Blacks organized the Missionary Baptist Convention of Georgia. A body which is perpetuated to some degree in four existing groups: the large General Missionary Baptist Convention (headquartered in Atlanta; Cameron M. Alexander, president), the New Era Baptist Convention (headquartered in Atlanta; Hopie Strickland, Jr., president), the Georgia Baptist Missionary and Educational Convention (headquartered in Macon; Melvin Fussell, president), and the Georgia Baptist Missionary Convention (headquartered in Macon; J. L. Mills, Sr., president). Black Georgia Baptists were significantly involved in the formation of the National Baptist Convention of the United States of America (Atlanta, 1895).
1870	Presbyterian William Boardman began his own evangelistic campaign in England, bringing with him Robert Pearsall Smith and his wife, Hannah Whitehall Smith, to help spread the Holiness message.
1871	American evangelist Dwight L. Moody had what he called an “endowment with power,” as a result of some soul-searching and the prayers of two Methodist women who attended one of his meetings. He did not join the Holiness Movement, but certainly advanced some of its ideas, and even voiced his approval of it on at least one occasion. (Darbyism is promoted by D.L. Moody and taught at The Moody Bible Institute. Influenced by John Nelson Darby, Moody and a follower named William Eugene Blackstone (this link has a lot of other links that I have not read...USE CAUTION!) propagate "American Zionist".
1872	The Western Holiness Association—first of the regional associations that prefigured "come-outism"—is formed at Bloomington, Illinois.
1873	On May 1st 1873, Rev'd William Haslam introduced Robert Pearsall Smith to a small meeting of Anglican clergymen held at Curzon Chapel, Mayfair, London. Two men whose lives were revolutionized by what they heard were Evan Henry Hopkins and Edward William Moore. Little by little, Methodist churches in the London area became open to the concept of Christian holiness, which was their rightful inheritance from their founder. Robert Pearsall Smith warned them that they would end up falling behind other churches who had embraced the movement, and they began to invite Higher Life teachers to explain the doctrine to them.
1874	The first large-scale Higher Life meetings took place from July 17-23, 1874, at the Broadlands estate of Lord and Lady Mount Temple. The meetings were held primarily for Christian students at Cambridge University. At the end of these meetings, Sir Arthur Blackwood, Earl of Chichester and president of the Church Missionary Society, suggested that another series of meetings for the promotion of holiness be conducted at Oxford later that summer.
1875	A Convention for the Promotion of Holiness was held at Brighton from May 29-June 1, 1875. The prominent American evangelist Dwight L. Moody told his London audiences that the Brighton meeting was to be a very important one. About eight thousand people attended it. T. D. Harford-Battersby attended this convention and made arrangements to have one in his parish in Keswick. He was the recognized leader of this annual convention for several years until his death. A gradual distinction developed between traditional Methodists and the newer Keswick speakers. Keswick took on a more Calvinistic tone, as Keswick preachers took pains to distance themselves from the Wesleyan doctrine of eradication (the doctrine that original sin could be completely extinguished from the Christian soul prior to death). Keswick speakers began using the term "counteraction" to describe the Holy Spirit's effect on original sin, often comparing it to how air pressure counteracts gravity in lifting an airplane. Modern Wesleyan-Arminian theologians regard the Keswick theology as something different from their own dogma of entire sanctification.
1875	Harford-Battersby organized and led the first Keswick Convention in 1875. Over four hundred people met under the banner of “All One in Christ Jesus.” British speakers included Anglicans, such as the J. W. Webb-Peploe, Evan H. Hopkins, and Handley Moule, as well as Frederick Brotherton Meyer, a Baptist, and Robert Wilson, a Friend. An annual convention has met in Keswick ever since and has had worldwide influence on Christianity. Columbia Bible College and Seminary (Columbia, SC) was founded by one of the early leaders of the American Keswick movement, Robert C. McQuilkin. His son, Robertson McQuilkin, contributed the Keswick chapter to the book "Five Views of Sanctification." This is what is known as the "Keswick Doctrine" (KESWICK MOVEMENT’S LASTING IMPACT ON FUNDAMENTALISM’S VIEW OF SANCTIFICATION)
1862-1877	John Nelson Darby travels to America to preach this new Dispensational pre-trib Rapture doctrine
1879	Unsatisfied as a lawyer, B.H. Irwin decides to enter the ministry and was ordained by the Baptist Church. Irwin came into contact with one of the "Bands" of the Iowa Holiness Association and was convinced about the reality of the second blessing. Irwin devoured the works of John Wesley, but became more interested in John Fletcher, Wesley's successor in the English Methodist Societies. Irwin was especially impressed with John Fletcher's Checks to Antinomianism. According to his reading of Fletcher, many early English Methodists testified to an experience beyond salvation and sanctification which they called "the baptism of burning love."
1881	The Church of God (Anderson) is a non-denominational, Holiness movement believing group of Christians with roots in Wesleyan pietism and also in the restorations and (arguably) Anabaptist traditions. Perhaps its most distinctive feature is that there is no formal membership, since the movement believes that belief in Christ makes one a member. Similarly, there is no formal creed other than the Bible. Accordingly, there is much official room for disagreement, even though the movement's culture is strongly rooted in Wesleyan holiness theology. Founded By Daniel Sidney Warner and several others. Warner had been a member of the General Eldership of the Church of God. He differed with the Winebrennerians on the doctrine of sanctification, which he held to be a second definite work of grace, and on the nature of the church. The desire of Warner and the others was to forsake denominationalism and creeds. To this end, they determined to trust in the Holy Spirit as their guide and the Bible as their creed.
1886	The Church of God founded by A. J. Tomlinson and Elder Richard Spurling, an ordained Baptist minister, became dissatisfied with what he believed were overly creedal approaches to New Testament Christianity. Spurling collaborated with seven members from Missionary Baptist churches in Monroe County, Tennessee and Cherokee County, North Carolina. These small fellowships organized the "Christian Union", with the stated intent to unite on the principles of the New Testament without reference to restatements of the faith in creedal form. The Church of God (Charleston) descends from this movement. Ultimately, the "Christian Union", under leadership of Spurling's son and others, including a former Quaker and Bible salesman named A. J. Tomlinson,
1886	United Holy Church of America Founded Bishop Henry L. Fisher
1886	The Church of God (Holiness)  founded in Centralia, Missouri. The movement grew out of disaffected Methodists that had been participating in the Southwestern Holiness Association. The leading cause of their departure from the Methodist Church was their zealous propagation of the doctrine of entire sanctification, and Methodist opposition to the Church of God interpretation of that doctrine. The churches were originally referred to as Independent Holiness People. One of the early leaders was John Petit Brooks (1826-1915), who was editor of the Banner of Holiness, and later The Good Way and The Church Herald. He left the Methodist Episcopal Church circa 1886.
1887	The Christian and Missionary Alliance  founded by, Dr. A. B. Simpson was a Presbyterian clergyman motivated by the spiritual needs of the metropolitan multitudes in North America, as well as by those of the unevangelized peoples in other lands. He was compelled by a sense of urgency to take this message to all nations because of Jesus' statement in Matthew 24:14: This gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. (NIV translation) During the beginning of the twentieth century, Simpson became closely involved with the growing Pentecostal movement, an offshoot of the Holiness movement. It became common for Pentecostal pastors and missionaries to receive their training at the Missionary Training Institute that Simpson founded. Pre-millennial (dispensational) influenced by Darby and Edward Irving. Albert Benjamin Simpson read Boardman’s HIGHER CHRISTIAN LIFE, in 1874, and felt the need for such a life himself.
1887	The Association of Pentecostal Churches of America. On July 21, 1887, the People’s Evangelical Church was organized with 51 members at Providence, Rhode Island, with Fred A. Hillery as pastor. The following year the Mission Church at Lynn, Massachusetts, was organized with C. Howard Davis as pastor. On March 13 and 14, 1890, representatives from these and other independent Holiness congregations met at Rock, Massachusetts, and organized the Central Evangelical Holiness Association with churches in Rhode Island, New Hampshire, and Massachusetts. In 1892, the Central Evangelical Holiness Association ordained Anna S. Hanscombe, believed to be the first of many women ordained to the Christian ministry in the parent bodies of the Church of the Nazarene.
1888	A handful of congregations bearing the name The Holiness Church were organized in Texas by ministers Thomas and Dennis Rogers, who came from California.
1894	William Howard Hoople founded a Brooklyn mission, reorganized the following May as Utica Avenue Pentecostal Tabernacle. By the end of the following year, (Nazarene History)
1894	Asserting the reality of sinless perfection in this life, 4 new churches in and near Wilcox County formed the Holiness Baptist. (Wesleyian influence) Strict Sabbatarians, they abstain from tobacco, intoxicating liquors, tea, coffee, dances, gambling, public ball games, swimming pools, circuses, television, short hair for women and long hair for men, immodest attire, and secret societies. Some are pacifist and reject capital punishment. Some speak in tongues. A few women are recognized as preachers and pastors. At one time or another two periodicals, The Gospel Standard and the Holiness Baptist Herald, have been issued, and two campgrounds continue to be maintained in Coffee County.
1894	The Holiness Church of Christ. In July 1894, R. L. Harris organized the New Testament Church of Christ at Milan, Tennessee, shortly before his death. Mary Lee Cagle, widow of R. L. Harris, continued the work and became its most prominent early leader. This church, strictly congregational in polity, spread throughout Arkansas and western Texas, with scattered congregations in Alabama and Missouri. Mary Cagle and a coworker, Mrs. E. J. Sheeks, were ordained in 1899 in the first class of ordinands. (Nazarene History)
1895	Bedford Avenue Pentecostal Church;  delegates from three congregations adopted a constitution, a summary of doctrines, and bylaws, forming the Association of Pentecostal Churches of America. (Nazarene History)
1895	Emmanuel Pentecostal Tabernacle; delegates from three congregations adopted a constitution, a summary of doctrines, and bylaws, forming the Association of Pentecostal Churches of America. (Nazarene History)
1895	The Church of the Nazarene. In October 1895, Phineas F. Bresee, D.D., and Joseph P. Widney, M.D., with about 100 others, including Alice P. Baldwin, Leslie F. Gay, W. S. and Lucy P. Knott, C. E. McKee, and members of the Bresee and Widney families, organized the Church of the Nazarene at Los Angeles. At the outset they saw this church as the first of a denomination that preached the reality of entire sanctification received through faith in Christ. They held that Christians sanctified by faith should follow Christ’s example and preach the gospel to the poor. They felt called especially to this work. They believed that unnecessary elegance and adornment of houses of worship did not represent the spirit of Christ but the spirit of the world, and that their expenditures of time and money should be given to Christlike ministries for the salvation of souls and the relief of the needy. They organized the church accordingly. They adopted general rules, a statement of belief, a polity based on a limited superintendency, procedures for the consecration of deaconesses and the ordination of elders, and a ritual. These were published as a Manual beginning in 1898. They published a paper known as The Nazarene and then The Nazarene Messenger. The Church of the Nazarene spread chiefly along the West Coast, with scattered congregations east of the Rocky Mountains as far as Illinois. Among the ministers who cast their lot with the new church were H. D. Brown, W. E. Shepard, C. W. Ruth, L. B. Kent, Isaiah Reid, J. B. Creighton, C. E. Cornell, Robert Pierce, and W. C. Wilson. Among the first to be ordained by the new church were Joseph P. Widney himself, Elsie and DeLance Wallace, Lucy P. Knott, and E. A. Girvin. (Nazarene History)
1895	Cyrus Ingerson Scofield was called as pastor of Moody's church, the Trinitarian Congregational Church of East Northfield, Massachusetts, and he also took charge of Moody’s Northfield Bible Training School.
1895	Iowa Fire-Baptized Holiness Association Formed by B.H. Irwin Irwin constructed the doctrine of a "third blessing" for those who had already been sanctified. This was the baptism of the Holy Ghost and with fire, or simply the baptism of fire. This would be the enduement of power from on high through the Holy Spirit
1896	John Alexander Dowie Founded the Christian Catholic Apostolic Church in America Dowie claimed to be Elijah. Though Dowie himself did not accept the Spirit-baptism with tongues theology, he is called "the father of healing revivalism in America" (Harrell, All Things Are Possible, p. 13). Influenced by Edward Irving and Darby's pre-trib rapture, dispensational teachings. Dowie claims to be the prophet Elijah. In spite of Dowie's heretical doctrines and unscriptural ministry, he prepared the way for Charles Parham and his equally unscriptural Pentecostalism. The Dictionary of Pentecostal and Charismatic Movements notes that many of the most famous Pentecostal evangelists went out from Zion (p. 368) and dozens of Parham's followers at Zion joined the Assemblies of God at its formation in 1914. In fact, three of the original eight members of the AOG general council were from Zion City (p. 370). Those who arose from Zion City to become influential in the Pentecostal movement included F.F. Bosworth, John Lake, J. Rosewell Flower, Daniel Opperman, Cyrus Fockler, Fred Vogler, Marie Burgess Brown, William Piper, F.A. Graves, Lemuel Hall, Martha Robinson, Gordon Lindsay, and Raymond Richey. Influential Assemblies of God minister Gordon Lindsay, editor of Voice of Healing, wrote Dowie's biography and gave him credit for influencing "a host of men of faith who have had powerful ministries," referring to generations of Pentecostal preachers.
1896	Southern Baptist preacher in N.C., Richard G. Spurling, Sr., said the first century gifts were now back in the world. Out of Sparling's revival came the Thomlison Brothers, founders of the Southern Church of God whose college is now on the old Bob Jones campus (Lee College). Converts to pre-trib Dispensationalism
1896	On November 12, 1896, a joint committee of the Central Evangelical Holiness Association and the Association of Pentecostal Churches of America met in Brooklyn and framed a plan of union, retaining the name of the latter for the united body. Prominent workers in this denomination were Hiram F. Reynolds, H. B. Hosley, C. Howard Davis, William Howard Hoople, and, later, E. E. Angell. Some of these were originally lay preachers who were later ordained as ministers by their congregations. This church was decidedly missionary, and under the leadership of Hiram F. Reynolds, missionary secretary, embarked upon an ambitious program of Christian witness to the Cape Verde Islands, India, and other places. The Beulah Christian was published as its official paper. (Nazarene History)
1896	The