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Good evening and
welcome to the 2013

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Paul T. Walls Lecture
in Wesleyan Theology,

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which this year is a part of

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our inaugural year
academic showcase.

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I'm Celeste Cranston,

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I'm the Director
of the Center for

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Biblical and
Theological Education.

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I'm delighted that in spite
of a beautiful evening,

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you have chosen to be in here

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because I think you
are in for a treat.

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This evening is co-sponsored

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by the Center for
Biblical and Theological

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education and

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Seattle Pacific University of
Theology and specifically,

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Seattle Pacific Seminary
and all of these entities,

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the Center for Biblical
and Theological Education,

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the School of Theology,

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and our Seattle Pacific Seminary

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exist to serve God's Kingdom
by serving the Church.

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I encourage you if you haven't

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already to take some
time on your way

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out and check out some of

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the resources in the
back about our seminary,

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about our Lectio program,

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and one specifically
that you might find

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interesting called women
with a passion for ministry,

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that might be particularly

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relevant after this
evening's lecture.

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Our keynote speaker
this evening,

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Dr. Priscilla
Pope-Levison will be

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introduced shortly by Dr.

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Rob Wall.

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Now, that is not to
be confused with

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the Walls family
whose generosity

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has made this evening
possible. But Dr.

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Rob Wall is SPU's Paul T.

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Walls Professor of Scripture
in Wesleyan Studies,

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a position he has
held for seven years,

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and he's actually been part of

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our School of
Theology since 1978,

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which was before
some of you were

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ever born or thought of.

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But before Rob comes
to make introductions,

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let me first extend

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a warm welcome to all
of you and award of

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appreciation to our newly
inaugurated 10th president

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of Seattle Pacific University,

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Dr. Dan Martin,

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and to our Provost,

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Dr. Jeff Van-Duzer,

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and to Dr. Doug Strong,

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who serves as Dean of

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our School of Theology and of

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the Seattle Pacific Seminary.

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I don't know if there's
anyone here from

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the Walls family this evening.

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Anybody can help me with that,

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but we want to extend
a special word of

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appreciation to the
Paul T. Walls family

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and to Vy Walls
who is a member of

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this local congregation
and we will do our

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best to extend our
gratitude and greeting to

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these folks on behalf of the
university and the seminary.

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But a few words
about Paul T. Walls,

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whose legacy continues
today in many ways,

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specifically in the gift
of this yearly lecture,

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as well as the chair which Dr.

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Rob Wall occupies.

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Paul T. Walls lived a life of

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strong and active service to
the Free Methodist Church,

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but it's hard to tell which
was his greater passion.

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Was it the Free Methodist Church

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or Seattle Pacific University?

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He spent 31 years on
SPU's Board of Trustees,

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and 20 of those as
the Board Chair.

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He was known for his integrity,

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for his financial acumen,

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and his devotion to
evangelical Christianity.

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He had a 40-year
real estate career,

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which gave him a wealth
of business expertise,

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which was highly prized and

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helpful in managing the
growth of what used to

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be Seattle Pacific College

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into Seattle Pacific University.

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He was heavily involved at

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the national conference and

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local levels of the
Free Methodist Church,

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and in 1976, he was named
Layman of the Year.

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Before his death in 1983,

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Paul and his wife
Vera established

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an Educational
Foundation to help

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students realize a
seminary education.

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His dream was that SPU,

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along with other Free
Methodist institutions,

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would provide the intellectual
and spiritual leadership

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to stimulate and

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strengthen the Free
Methodist denomination and

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other denominations
over the decades.

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The establishment
of this chair of

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Wesleyan Biblical
Studies would have been

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particularly pleasing to Paul.

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I believe tonight's lecture

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on holiness in black
and white, women,

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race and sanctification,

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and our keynote speaker,

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Dr. Priscilla Pope-Levison,

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would also have been a
great pleasure to him.

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But now to introduce our
speaker and respondent, Dr.

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Rob Wall, the Paul T. Walls'

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Professor of Scripture
in Wesleyan Studies.

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Let me add my warm
welcome to you all,

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and thank you for attending
this year's Walls lecture.

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It is my very great privilege to

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introduce this year's
Walls lecturer,

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the Reverend Dr.
Priscilla Pope-Levison,

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who is Professor of

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Theology at Seattle
Pacific University,

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as well as an ordained
United Methodist minister.

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After graduating
with honors from

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Nepal University with
a degree in music,

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Priscilla completed
her divinity degree

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at The Divinity School
of Duke University and

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then her PhD in

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Contextual Theology
at the University

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of St. Andrews in Scotland.

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Her forthcoming book, Building
the Old Time Religion,

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Women Evangelists in
the Progressive Era

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continues the theme
of her earlier book,

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Turn the Pulpit Loose: Two

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Centuries of American
women Evangelists,

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which was published in 2004.

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Priscilla's numerous
articles have appeared in

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both academic and
church-related journals,

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as well as in many
reference works

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and reflect an
impressive range of

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her research interests and

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scholarly contributions both to

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the academy and to the church.

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Responding to Dr.
Pope-Levison's lecture

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this evening is Dr.
Michael Hamilton,

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who is Associate Professor
of History and who chairs

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the History Department at
Seattle Pacific University.

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After graduating
from SPU in 1986,

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Mike received his PhD in

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American History from the
University of Notre Dame.

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He is the author of

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numerous scholarly
and popular articles

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on evangelicalism,

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fundamentalism,

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and religious higher education,

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and is currently completing
a history of Calvin College

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entitled Calvin College and the

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Revival of Christian
Learning in America.

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Let's welcome both.

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But first

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up is Dr. Pope-Levison,

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our 2013 Walls
lecture on the topic,

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Holiness in Black and White,

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Women, Race and
Sanctification. Priscilla.

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I am really glad
that you're here.

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There are many things
that you can do on

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a sunny Wednesday evening.

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I know that some students
are required to be here.

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I'm sorry, [NOISE] but for those

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of you who are just here
because you're here,

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I'm very grateful and

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to those of you who
have to be here,

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I hope it's worth your while.

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I want to extend a personal
thank you to Rob Wall,

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who has been my colleague
now for 12 years.

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When he asked me to
give this lecture,

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I was incredibly honored
and I hope that I

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hold up the high standard
of the Wall's lecture.

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Let's get started. Emma
and LP Ray traveled

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2,000 miles from
their home state of

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Missouri and arrived
in Seattle in 1889,

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hoping for a fresh
start to overcome

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LP's alcoholism and
their tattered marriage.

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As a member of the Journeyman
Stone Cutters of America,

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one of the few unions
at the time that

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allowed African-American
members,

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LP easily found employment

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working on Seattle's
downtown buildings,

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after the devastating
fire that wreaked

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$15 million worth of

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destruction across the
entire business sector.

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Unfortunately, LP
could not avoid

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the easy access of alcohol
because as he explained,

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"Saloons were at every door.

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The temptation was terrific
and drinking everywhere,

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beer by the water buckets on

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the job from morning
until night."

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Which makes me wonder how

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the buildings are
still standing.

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[LAUGHTER] After work, he joined

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other union members at

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Billy the Mug saloon
where beer cost,

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believe it or not,
five cents a mug.

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He also adopted the habit of
going to the saloon every

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morning to get my morning's
morning before starting work.

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Meanwhile, Emma, very despondent
recall there were only a

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few of our own people
in Seattle when we

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came and at times
I got very lonely.

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Her observation concerning

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the small African
American population

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in Seattle was
absolutely correct,

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it was less than 300.

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In the midst of their personal
and marital difficulties,

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both Emma and LP experienced

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two transformative
religious moments.

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First conversion,
then sanctification.

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Their conversions
occurred in the midst of

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a Sunday morning
worship service at

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the newly formed African
Methodist Episcopal Church

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and historically
black denomination,

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now located on 14th Street
and known as First AME.

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Still basking in their
new life in Jesus,

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they headed immediately
to the saloon to

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locate their acquaintances
with whom they had danced,

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drunk beer, and played cards.

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There in the saloon, they sang,

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prayed, and told their friends
about their conversion.

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For the next 40 years,

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the Rays never lost their
verve to tell others,

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particularly alcoholics,
addicts, prisoners,

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people living on the margins

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about Jesus power
to save the lost.

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In fact, it was during such
an evangelistic visit to

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the Seattle Jail to
preach the gospel to

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prisoners that they first
met free Methodists,

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a band of workers led
by Sister Griggs and

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assisted by several students
from Seattle Seminary,

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now known as Seattle
Pacific University,

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had also come to the jail
for the same purpose.

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But let's bracket for a
moment the SPU connection

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and return to Emma and
LP's sanctification.

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Not long after their
conversions, Emma in particular,

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began to seek a second
religious experience

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known as sanctification.

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She had heard about
sanctification from

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some white people who had
come to their church.

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''We thank the lord for them.''

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She said, ''they had the
experience of full salvation.''

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The doctrine of sanctification

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from a Wesleyan perspective,

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contends that our natural
bent towards sinning,

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which continues to plague
us even after conversion,

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can be eradicated,
enabling us to

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grow in perfect love
toward God and neighbor.

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John Wesley, the founder of

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Methodism in the 18th century,

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understood sanctification
as a gradual process

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extending throughout one's
entire Christian life.

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However, some of his followers

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promoted an instantaneous
experience to

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sanctification that often evoked

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strong emotional and
physical reactions.

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At that moment of heightened
religious fervor,

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the individual claimed
to be sanctified.

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Adherence of sanctification as

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00:13:00,640 --> 00:13:04,030
an instantaneous
experience coalesced in

262
00:13:04,030 --> 00:13:07,015
the mid-19th century
in the United States

263
00:13:07,015 --> 00:13:10,675
in a movement known as the
Wesleyan Holiness movement,

264
00:13:10,675 --> 00:13:13,195
or simply the holiness movement.

265
00:13:13,195 --> 00:13:16,135
This movement formed
informal networks,

266
00:13:16,135 --> 00:13:18,235
held annual camp meetings,

267
00:13:18,235 --> 00:13:20,320
published religious
journals, and

268
00:13:20,320 --> 00:13:22,585
later towards the
end of the century,

269
00:13:22,585 --> 00:13:25,300
launched new denominations which

270
00:13:25,300 --> 00:13:28,285
emphasized the
sanctification experience,

271
00:13:28,285 --> 00:13:31,120
as well as an outward
visible commitment to

272
00:13:31,120 --> 00:13:35,035
a holy life and that
meant no alcohol,

273
00:13:35,035 --> 00:13:40,719
cigarettes, cards, dances,
jewelry, and fancy clothes.

274
00:13:40,719 --> 00:13:43,270
[NOISE] It was

275
00:13:43,270 --> 00:13:47,050
this instantaneous and
demonstrative understanding

276
00:13:47,050 --> 00:13:50,905
of sanctification that
was passed onto the Rays.

277
00:13:50,905 --> 00:13:52,975
Emma sought the experience of

278
00:13:52,975 --> 00:13:56,260
sanctification so
assiduously that she

279
00:13:56,260 --> 00:13:58,870
often paused over
the wash tub while

280
00:13:58,870 --> 00:14:02,170
doing laundry to pray
fervently for it.

281
00:14:02,170 --> 00:14:05,184
When it happened, she recounted,

282
00:14:05,184 --> 00:14:07,660
''All of a sudden it
seemed that a streak of

283
00:14:07,660 --> 00:14:09,805
lightening had struck
over the corner

284
00:14:09,805 --> 00:14:11,740
of the house and it struck me

285
00:14:11,740 --> 00:14:13,690
on the top of the
head and went through

286
00:14:13,690 --> 00:14:15,910
my body from head to foot like

287
00:14:15,910 --> 00:14:19,239
liquid fire and my
whole body tingled.''

288
00:14:19,239 --> 00:14:23,770
Then she said, "As my
strength began to return,

289
00:14:23,770 --> 00:14:25,855
I felt a passion,

290
00:14:25,855 --> 00:14:30,565
such a love for souls as
I had never felt before.

291
00:14:30,565 --> 00:14:32,950
I saw a lost world.

292
00:14:32,950 --> 00:14:35,484
My heart became hot.

293
00:14:35,484 --> 00:14:40,270
A fire of holy abiding
love for God and souls was

294
00:14:40,270 --> 00:14:42,640
kindled at that hour and I

295
00:14:42,640 --> 00:14:46,160
feel it will last
until Jesus comes."

296
00:14:46,890 --> 00:14:49,390
The direct connection between

297
00:14:49,390 --> 00:14:52,510
sanctification and the
emergence on the scene of

298
00:14:52,510 --> 00:14:54,850
many women evangelists
and preachers in

299
00:14:54,850 --> 00:14:58,090
America in the mid to
late 19th century,

300
00:14:58,090 --> 00:15:01,480
has already been
well-documented by historians.

301
00:15:01,480 --> 00:15:03,714
Susie Stanley, for example,

302
00:15:03,714 --> 00:15:06,070
popularized the
term in her book,

303
00:15:06,070 --> 00:15:08,350
holy boldness, to designate

304
00:15:08,350 --> 00:15:11,575
the impact of sanctification
on these women.

305
00:15:11,575 --> 00:15:13,750
One 19th century woman,

306
00:15:13,750 --> 00:15:15,280
when she was sanctified,

307
00:15:15,280 --> 00:15:17,905
claimed to be filled
with holy boldness,

308
00:15:17,905 --> 00:15:22,760
such that she overcame
the man fearing spirit,

309
00:15:22,760 --> 00:15:26,925
which had previously
prevented her from preaching.

310
00:15:26,925 --> 00:15:29,745
Another woman, Mary Lee Cagle,

311
00:15:29,745 --> 00:15:31,170
who recall being quite

312
00:15:31,170 --> 00:15:33,515
timid when she first
began to preach.

313
00:15:33,515 --> 00:15:35,590
Prayed that God would turn her

314
00:15:35,590 --> 00:15:39,130
loose and her prayer for
holy boldness was answered.

315
00:15:39,130 --> 00:15:43,389
She wrote, "God absolutely
broke every fetter.

316
00:15:43,389 --> 00:15:44,680
It was the first time in

317
00:15:44,680 --> 00:15:47,125
her life that she could
turn the pulpit loose.

318
00:15:47,125 --> 00:15:48,670
She ran from one end of

319
00:15:48,670 --> 00:15:51,010
the large platform to the
other and shouted and

320
00:15:51,010 --> 00:15:52,900
praised God and preached with

321
00:15:52,900 --> 00:15:55,105
the Holy Ghost sent
down from above.

322
00:15:55,105 --> 00:15:57,010
It was a permanent
loosening from

323
00:15:57,010 --> 00:16:01,310
that day and she has
never been bound again."

324
00:16:01,530 --> 00:16:05,740
Thus, sanctification
propelled women preachers

325
00:16:05,740 --> 00:16:09,265
and evangelists to cross
the gender boundary.

326
00:16:09,265 --> 00:16:11,320
At a time in our country when

327
00:16:11,320 --> 00:16:13,840
women had little
political power,

328
00:16:13,840 --> 00:16:17,350
because the 19th Amendment
had not yet passed,

329
00:16:17,350 --> 00:16:19,345
so the women couldn't vote.

330
00:16:19,345 --> 00:16:21,640
Women had no religious authority

331
00:16:21,640 --> 00:16:23,545
because with few exceptions,

332
00:16:23,545 --> 00:16:26,500
they could not enroll in
a theological seminary,

333
00:16:26,500 --> 00:16:30,145
be ordained or pastor a church.

334
00:16:30,145 --> 00:16:35,950
What historians have
documented less is this,

335
00:16:35,950 --> 00:16:39,250
sanctification
propelled some Wesley

336
00:16:39,250 --> 00:16:41,575
and holiness women to cross

337
00:16:41,575 --> 00:16:44,590
racial boundaries as well in

338
00:16:44,590 --> 00:16:48,280
order to engage in
interracial cooperation.

339
00:16:48,280 --> 00:16:51,580
Interracial cooperation
was a term coined around

340
00:16:51,580 --> 00:16:55,360
1900 to give expression
to joint ventures

341
00:16:55,360 --> 00:16:58,315
between African-Americans
and whites in

342
00:16:58,315 --> 00:17:00,760
such notable organizations as

343
00:17:00,760 --> 00:17:03,025
the Young Women's
Christian Association,

344
00:17:03,025 --> 00:17:05,320
the YWCA, and the Women's

345
00:17:05,320 --> 00:17:08,815
Christian Temperance
Union, the WCTU.

346
00:17:08,815 --> 00:17:10,915
Because of the holy boldness

347
00:17:10,915 --> 00:17:13,105
imparted through sanctification,

348
00:17:13,105 --> 00:17:14,800
women like Emma Ray,

349
00:17:14,800 --> 00:17:15,850
Mary Lee Cagle,

350
00:17:15,850 --> 00:17:17,710
Jarena Lee, Julia Foote,

351
00:17:17,710 --> 00:17:19,990
and Amanda Berry Smith pursued

352
00:17:19,990 --> 00:17:23,079
religious work with
whites and blacks.

353
00:17:23,079 --> 00:17:26,035
Take Amanda Berry
Smith, for instance,

354
00:17:26,035 --> 00:17:28,135
who was born into slavery and

355
00:17:28,135 --> 00:17:31,420
understandably grew up
with a fear of whites.

356
00:17:31,420 --> 00:17:34,749
Even though she was
emancipated as a child,

357
00:17:34,749 --> 00:17:38,770
she could not be formally
educated because of her race.

358
00:17:38,770 --> 00:17:42,230
Would you go back to
Amanda Mary Smith, please?

359
00:17:42,570 --> 00:17:45,204
Before she turned 13,

360
00:17:45,204 --> 00:17:46,900
there were no permanent schools

361
00:17:46,900 --> 00:17:48,880
near her home in Maryland.

362
00:17:48,880 --> 00:17:51,654
Then one finally opened.

363
00:17:51,654 --> 00:17:55,915
She and her brother walked
five miles each way to school.

364
00:17:55,915 --> 00:17:58,390
But the white teacher
would only instruct

365
00:17:58,390 --> 00:18:01,465
them after she had finished
with the white children.

366
00:18:01,465 --> 00:18:05,305
Smith remembered that she
only got one lesson a day,

367
00:18:05,305 --> 00:18:07,990
"while the other scholars
were taking down

368
00:18:07,990 --> 00:18:11,095
their dinner kettles and
putting their wraps on.

369
00:18:11,095 --> 00:18:14,545
All the white children had
to have their full lessons.

370
00:18:14,545 --> 00:18:16,225
If time was left,

371
00:18:16,225 --> 00:18:19,225
the colored children
had a chance."

372
00:18:19,225 --> 00:18:21,985
After two weeks of walking for

373
00:18:21,985 --> 00:18:25,420
hours only to be educated
around the edges,

374
00:18:25,420 --> 00:18:30,115
she gave up and left
home to work as a maid.

375
00:18:30,115 --> 00:18:32,170
Yet as an adult,

376
00:18:32,170 --> 00:18:36,775
Smith claiming sanctification
and its attendant boldness,

377
00:18:36,775 --> 00:18:38,320
went on to engage in

378
00:18:38,320 --> 00:18:41,694
interracial cooperation with
whites across the country,

379
00:18:41,694 --> 00:18:43,405
even in great Britain,

380
00:18:43,405 --> 00:18:47,005
at evangelistic meetings
and temperance leaders.

381
00:18:47,005 --> 00:18:48,790
She shared the platform with

382
00:18:48,790 --> 00:18:50,935
leading white women in
the temperance movement,

383
00:18:50,935 --> 00:18:52,960
like the American
Frances Willard,

384
00:18:52,960 --> 00:18:55,945
the longtime president
of the WCTU,

385
00:18:55,945 --> 00:18:58,240
and Lady Henry Somerset a

386
00:18:58,240 --> 00:19:01,930
prominent leader of the
British temperance movement.

387
00:19:01,930 --> 00:19:05,320
Tonight we will look
at two examples of

388
00:19:05,320 --> 00:19:09,565
interracial cooperation by
Wesleyan holiness women,

389
00:19:09,565 --> 00:19:12,445
an African-American Emma Ray

390
00:19:12,445 --> 00:19:15,865
and a Caucasian Mary Lee Cagle.

391
00:19:15,865 --> 00:19:20,245
We will also see that this
is not the whole story.

392
00:19:20,245 --> 00:19:22,815
In fact, like most of life,

393
00:19:22,815 --> 00:19:25,140
it's complicated because there

394
00:19:25,140 --> 00:19:27,510
was another Wesley
and holiness woman,

395
00:19:27,510 --> 00:19:30,419
Alma white, who pursued

396
00:19:30,419 --> 00:19:34,425
a very different path
concerning Ray's relations.

397
00:19:34,425 --> 00:19:36,450
Let's pick up where we left

398
00:19:36,450 --> 00:19:38,790
off with the Ray's
sanctification.

399
00:19:38,790 --> 00:19:41,790
Armed with this heady
religious experience,

400
00:19:41,790 --> 00:19:43,440
the Rays were eager to tell

401
00:19:43,440 --> 00:19:45,975
their African Methodist
Episcopal Church family

402
00:19:45,975 --> 00:19:47,640
about sanctification,

403
00:19:47,640 --> 00:19:50,235
but they were not well-received.

404
00:19:50,235 --> 00:19:51,780
Sanctification,

405
00:19:51,780 --> 00:19:54,960
particularly of the
instantaneous variety had

406
00:19:54,960 --> 00:19:57,660
its detractors and
they seem to align

407
00:19:57,660 --> 00:20:01,055
against to Emma and
LP at the AME Church.

408
00:20:01,055 --> 00:20:03,700
Church leaders,
especially the pastor,

409
00:20:03,700 --> 00:20:05,530
responded critically and asked

410
00:20:05,530 --> 00:20:07,390
them to stop talking about it.

411
00:20:07,390 --> 00:20:09,460
Despite a pastoral change,

412
00:20:09,460 --> 00:20:11,605
the negative campaign continued.

413
00:20:11,605 --> 00:20:13,720
As Emma recalled, "We had

414
00:20:13,720 --> 00:20:16,660
four different pastors
and none of them seem to

415
00:20:16,660 --> 00:20:18,970
understand us and
did not want us to

416
00:20:18,970 --> 00:20:21,985
testify to the experience
of sanctification,

417
00:20:21,985 --> 00:20:25,270
although it was a
Methodist doctrine."

418
00:20:25,270 --> 00:20:28,300
During this time of controversy,

419
00:20:28,300 --> 00:20:31,855
the Rays came in contact
again with Free Methodists.

420
00:20:31,855 --> 00:20:34,330
This is actually a group
gathering in front

421
00:20:34,330 --> 00:20:36,970
of Peterson Hall about 1904.

422
00:20:36,970 --> 00:20:38,500
I looked for the Rays,

423
00:20:38,500 --> 00:20:39,820
they're not there because I

424
00:20:39,820 --> 00:20:41,680
realized they went back
to Kansas City for

425
00:20:41,680 --> 00:20:43,120
two years from 1902 to

426
00:20:43,120 --> 00:20:47,410
1904 which may explain why
they are not in this picture.

427
00:20:47,410 --> 00:20:50,560
One of the prisoners
they met in the jail,

428
00:20:50,560 --> 00:20:53,680
a young African-American man
who had recently converted

429
00:20:53,680 --> 00:20:57,895
to Christianity as a result
of their evangelistic work,

430
00:20:57,895 --> 00:20:59,665
came to live at the Rays

431
00:20:59,665 --> 00:21:02,170
after he was released
from prison.

432
00:21:02,170 --> 00:21:04,840
Seattle Seminary
students invited

433
00:21:04,840 --> 00:21:07,780
him to church at the
Free Methodist Church.

434
00:21:07,780 --> 00:21:10,180
In Emma's words, this is what

435
00:21:10,180 --> 00:21:13,375
the young man recounted
about that worship service.

436
00:21:13,375 --> 00:21:15,640
"He came home with his face

437
00:21:15,640 --> 00:21:17,530
beaming with the glory of God,

438
00:21:17,530 --> 00:21:19,405
oh brother and sister Ray,

439
00:21:19,405 --> 00:21:22,615
I wish you could have seen
what I have seen today.

440
00:21:22,615 --> 00:21:26,515
There were about 75 saved
young people there.

441
00:21:26,515 --> 00:21:30,130
They testified so freely
and some got blessed,

442
00:21:30,130 --> 00:21:32,455
other shouted and
praised the Lord.

443
00:21:32,455 --> 00:21:36,460
I did not know that white
people had such good religion.

444
00:21:36,460 --> 00:21:42,400
[LAUGHTER] You must go
out with me next Sunday."

445
00:21:42,400 --> 00:21:45,610
They did. The Rays did attend

446
00:21:45,610 --> 00:21:47,110
that Free Methodist Church

447
00:21:47,110 --> 00:21:49,540
where they were
treated with courtesy.

448
00:21:49,540 --> 00:21:52,495
Not long after they
left the black church

449
00:21:52,495 --> 00:21:55,345
and joined Pine Street
Free Methodist Church,

450
00:21:55,345 --> 00:21:57,880
a white congregation,
in order to

451
00:21:57,880 --> 00:22:00,970
have fellowship on
sanctification.

452
00:22:00,970 --> 00:22:05,950
Their decision remains remarkable
and highly unusual for

453
00:22:05,950 --> 00:22:07,360
the racial context of

454
00:22:07,360 --> 00:22:11,725
this time period in American
history and in Seattle.

455
00:22:11,725 --> 00:22:14,785
According to an early
Seattle resident quote,

456
00:22:14,785 --> 00:22:16,870
there were very few
black people who

457
00:22:16,870 --> 00:22:19,180
attended white churches
in those days.

458
00:22:19,180 --> 00:22:22,180
Mostly black people
attended black churches,

459
00:22:22,180 --> 00:22:24,865
and the churches were
considered black.

460
00:22:24,865 --> 00:22:28,480
Nevertheless, the
Rays remained active,

461
00:22:28,480 --> 00:22:30,820
loyal members of
Free Methodism in

462
00:22:30,820 --> 00:22:33,640
Seattle and throughout
the state of Washington

463
00:22:33,640 --> 00:22:36,190
for more than three
decades as they traveled

464
00:22:36,190 --> 00:22:39,640
north to the Canadian border
and east beyond Yakima,

465
00:22:39,640 --> 00:22:42,430
preaching in Free
Methodist churches.

466
00:22:42,430 --> 00:22:46,135
This community
circumscribe their life

467
00:22:46,135 --> 00:22:48,400
as this photo exemplifies with

468
00:22:48,400 --> 00:22:50,680
the Rays posed in the center of

469
00:22:50,680 --> 00:22:52,600
Free Methodist leaders at

470
00:22:52,600 --> 00:22:55,330
a Snohomish camp
meeting in the 1920s.

471
00:22:55,330 --> 00:22:58,705
I want to stop here
to thank Norma Cathy,

472
00:22:58,705 --> 00:23:03,970
the congregation here who
actually showed me this photo.

473
00:23:03,970 --> 00:23:05,800
This is actually the photo that

474
00:23:05,800 --> 00:23:07,870
inspired this whole look into

475
00:23:07,870 --> 00:23:10,030
why an African-American couple

476
00:23:10,030 --> 00:23:13,225
would join a white congregation.

477
00:23:13,225 --> 00:23:16,029
The Free Methodist
Church licensed

478
00:23:16,029 --> 00:23:19,645
both Emma and LP as
conference evangelists,

479
00:23:19,645 --> 00:23:21,850
and the Free Methodist
publishing house

480
00:23:21,850 --> 00:23:23,755
published her autobiography,

481
00:23:23,755 --> 00:23:26,500
Twice Sold, Twice Ransomed.

482
00:23:26,500 --> 00:23:29,080
Beyond the institutional
affiliation,

483
00:23:29,080 --> 00:23:31,060
Free Methodist
provided a network

484
00:23:31,060 --> 00:23:32,575
of support for the Rays.

485
00:23:32,575 --> 00:23:35,080
When Emma came down
with neuralgia and

486
00:23:35,080 --> 00:23:38,720
the left part of her face
became temporarily paralyzed,

487
00:23:38,720 --> 00:23:40,860
Free Methodist ministers visited

488
00:23:40,860 --> 00:23:45,000
her home to offer prayers and
medicine for her healing.

489
00:23:45,000 --> 00:23:47,700
Their care continued
to her death,

490
00:23:47,700 --> 00:23:49,485
and at her funeral service

491
00:23:49,485 --> 00:23:51,480
at first Free Methodist Church,

492
00:23:51,480 --> 00:23:55,660
10 Free Methodist
ministers presided.

493
00:23:56,130 --> 00:24:00,040
Ever since the rays
initial experience in

494
00:24:00,040 --> 00:24:03,790
interracial cooperation with
Seattle Seminary students

495
00:24:03,790 --> 00:24:05,305
at the downtown jail,

496
00:24:05,305 --> 00:24:08,005
they continue to work
alongside whites

497
00:24:08,005 --> 00:24:11,065
in their religious
outreach around the city.

498
00:24:11,065 --> 00:24:12,955
Emma and Mother Ryther,

499
00:24:12,955 --> 00:24:14,950
who founded an orphanage which

500
00:24:14,950 --> 00:24:18,040
continues today as
Ryther Child Center,

501
00:24:18,040 --> 00:24:21,490
engaged in urban visitation
in downtown Seattle,

502
00:24:21,490 --> 00:24:25,435
calling on prostitutes and
holding meetings in brothels.

503
00:24:25,435 --> 00:24:28,060
In her autobiography,
Emma offered

504
00:24:28,060 --> 00:24:30,730
this description of one of
their brothel meetings.

505
00:24:30,730 --> 00:24:34,300
We found the inmates
mostly very curious.

506
00:24:34,300 --> 00:24:37,810
The landlady was always willing
to stop their dancing and

507
00:24:37,810 --> 00:24:41,080
music and to call every
girl into the meetings.

508
00:24:41,080 --> 00:24:43,060
The Lord gave us
good results from

509
00:24:43,060 --> 00:24:46,930
this work and some were
saved out of this house.

510
00:24:46,930 --> 00:24:49,015
These two women;

511
00:24:49,015 --> 00:24:51,130
one white, one black,

512
00:24:51,130 --> 00:24:54,880
also went to great lengths
to hunt for drug addicts

513
00:24:54,880 --> 00:24:56,560
living under the warps

514
00:24:56,560 --> 00:24:59,380
upstairs and old
deserted buildings.

515
00:24:59,380 --> 00:25:01,150
Sometimes they were found in

516
00:25:01,150 --> 00:25:03,835
deserted outhouses
in the mudflats,

517
00:25:03,835 --> 00:25:05,260
anywhere they could hide

518
00:25:05,260 --> 00:25:07,625
away in the daytime
from the police.

519
00:25:07,625 --> 00:25:10,319
For those wanting to come clean,

520
00:25:10,319 --> 00:25:11,760
the women brought them back to

521
00:25:11,760 --> 00:25:13,560
Mother Ryther's orphanage,

522
00:25:13,560 --> 00:25:15,510
where they attempted
to win them from

523
00:25:15,510 --> 00:25:20,470
their addiction by slowly
decreasing the drug dose.

524
00:25:20,970 --> 00:25:24,190
This close association between

525
00:25:24,190 --> 00:25:27,745
MRA and Mother Ryther
in evangelism,

526
00:25:27,745 --> 00:25:31,630
as well as working to
ameliorate poverty, addiction,

527
00:25:31,630 --> 00:25:33,115
and homelessness,

528
00:25:33,115 --> 00:25:37,450
provides a poignant glimpse
of interracial cooperation.

529
00:25:37,450 --> 00:25:40,090
There was arguably
little change in

530
00:25:40,090 --> 00:25:42,160
Seattle's race
relations because of

531
00:25:42,160 --> 00:25:44,815
their interracial
urban visitation.

532
00:25:44,815 --> 00:25:46,870
Nevertheless, as they walked

533
00:25:46,870 --> 00:25:49,045
the streets in public together,

534
00:25:49,045 --> 00:25:51,520
or labored privately
side-by-side

535
00:25:51,520 --> 00:25:53,410
at the bed of a drug addict,

536
00:25:53,410 --> 00:25:56,350
they presented an
interracial intimacy

537
00:25:56,350 --> 00:26:01,940
peculiar in the early 20th
century, even in Seattle.

538
00:26:02,040 --> 00:26:05,650
Interracial cooperation
also characterized

539
00:26:05,650 --> 00:26:07,719
the raise of Angeles meetings,

540
00:26:07,719 --> 00:26:09,490
including those sponsored by

541
00:26:09,490 --> 00:26:12,205
the Free Methodist
Olive Branch Mission

542
00:26:12,205 --> 00:26:14,000
in Pioneer Square.

543
00:26:14,000 --> 00:26:16,350
Every Sunday evening,
the Rays and

544
00:26:16,350 --> 00:26:18,780
several white workers
like Rui Whitman,

545
00:26:18,780 --> 00:26:20,970
superintendent of the mission,

546
00:26:20,970 --> 00:26:24,034
held evangelistic
meetings on the streets.

547
00:26:24,034 --> 00:26:26,140
The mission workers
sang and played

548
00:26:26,140 --> 00:26:28,345
instruments outside
of gathering place,

549
00:26:28,345 --> 00:26:29,695
like a rooming house,

550
00:26:29,695 --> 00:26:32,080
alone office, or a saloon.

551
00:26:32,080 --> 00:26:35,020
One rainy night Emma
a recall their tug of

552
00:26:35,020 --> 00:26:38,215
war with a brass band from
the vaudeville show house,

553
00:26:38,215 --> 00:26:41,110
also competing for
the crowds business,

554
00:26:41,110 --> 00:26:42,910
''When they stop to rest,

555
00:26:42,910 --> 00:26:44,860
we testified as otherwise

556
00:26:44,860 --> 00:26:47,575
the noise of their drums
would have drowned us out.

557
00:26:47,575 --> 00:26:49,540
We testified and sang

558
00:26:49,540 --> 00:26:51,625
and the crowd would
turn and listen to us,

559
00:26:51,625 --> 00:26:53,500
and the bandwidth
start to play again.

560
00:26:53,500 --> 00:26:55,060
Then we were compelled to keep

561
00:26:55,060 --> 00:26:57,830
still until they finished''.

562
00:26:58,080 --> 00:27:00,400
Once the crowd gathered,

563
00:27:00,400 --> 00:27:01,960
several rescue workers gave

564
00:27:01,960 --> 00:27:04,540
brief testimonies of
their conversion.

565
00:27:04,540 --> 00:27:06,220
After a time of prayer,

566
00:27:06,220 --> 00:27:09,355
anyone interested in hearing
more about the gospel

567
00:27:09,355 --> 00:27:13,330
were invited to follow the
workers back to the mission.

568
00:27:13,330 --> 00:27:15,580
For more than 15 years from

569
00:27:15,580 --> 00:27:19,990
1903-1920 until they
aged into their 60s and

570
00:27:19,990 --> 00:27:23,110
felt unable to work
as Emma said on

571
00:27:23,110 --> 00:27:26,740
the streets in the rain every
night before the services,

572
00:27:26,740 --> 00:27:29,830
the Rays along with
their white coworkers

573
00:27:29,830 --> 00:27:33,475
engaged in interracial
cooperation for Seattle's souls.

574
00:27:33,475 --> 00:27:36,040
Whites and blacks, females and

575
00:27:36,040 --> 00:27:38,350
males joined together to bring

576
00:27:38,350 --> 00:27:41,140
the good news of Jesus
Christ in word and

577
00:27:41,140 --> 00:27:44,545
deed to a suffering
and divided city.

578
00:27:44,545 --> 00:27:49,570
This century long legacy of
interracial cooperation,

579
00:27:49,570 --> 00:27:51,820
launched by the Rays and

580
00:27:51,820 --> 00:27:54,190
by the Seattle
Pacific community,

581
00:27:54,190 --> 00:27:56,905
provides a deep
reservoir from which

582
00:27:56,905 --> 00:28:02,090
SPU's current work in
reconciliation can draw.

583
00:28:03,450 --> 00:28:06,580
Yet interracial
cooperation did not

584
00:28:06,580 --> 00:28:09,475
just occur in the
Pacific Northwest.

585
00:28:09,475 --> 00:28:10,840
At the same time,

586
00:28:10,840 --> 00:28:13,390
thanks to another
Wesleyan holiness woman,

587
00:28:13,390 --> 00:28:14,950
Marilyn Keagle,

588
00:28:14,950 --> 00:28:17,620
it was happening in
the most unlikely of

589
00:28:17,620 --> 00:28:21,125
America's regions,
the Deep South.

590
00:28:21,125 --> 00:28:25,410
Mary had experienced a call
to ministry as a teenager,

591
00:28:25,410 --> 00:28:27,719
but her family's
hostile response

592
00:28:27,719 --> 00:28:30,120
quickly quelled her enthusiasm.

593
00:28:30,120 --> 00:28:33,060
Her brother-in-law
excoriated her and

594
00:28:33,060 --> 00:28:35,700
warned that if she
ever dared to preach,

595
00:28:35,700 --> 00:28:37,890
his children would
never be allowed

596
00:28:37,890 --> 00:28:40,710
to acknowledge her
as their aunt.

597
00:28:40,710 --> 00:28:43,560
In her discouragement, she

598
00:28:43,560 --> 00:28:47,130
recalled that she kept
up the form of religion,

599
00:28:47,130 --> 00:28:49,700
but she lost the power.

600
00:28:49,700 --> 00:28:52,360
Then during a revival preached

601
00:28:52,360 --> 00:28:54,595
by a Free Methodist
minister, the Rev.

602
00:28:54,595 --> 00:28:59,230
RL Harris, nicknamed the
Texas Cowboy preacher,

603
00:28:59,230 --> 00:29:03,010
Mary experienced
sanctification along

604
00:29:03,010 --> 00:29:05,080
with a renewed call to preach.

605
00:29:05,080 --> 00:29:08,695
She described the
experience in these words,

606
00:29:08,695 --> 00:29:11,830
"Holy Ghost conviction
sees my heart and

607
00:29:11,830 --> 00:29:15,190
the former joyful experience
was restored to me.

608
00:29:15,190 --> 00:29:18,985
With the restoration came the
old time called to preach,

609
00:29:18,985 --> 00:29:21,520
but God by His Holy
Spirit revealed to

610
00:29:21,520 --> 00:29:24,070
me that my work was
not across the waters,

611
00:29:24,070 --> 00:29:25,945
but here in my homeland.

612
00:29:25,945 --> 00:29:27,775
What a struggle I had?

613
00:29:27,775 --> 00:29:30,280
On my face before
God with tiers,

614
00:29:30,280 --> 00:29:32,260
I would plead to be released.

615
00:29:32,260 --> 00:29:35,590
I knew to go out in this
country as a woman preacher

616
00:29:35,590 --> 00:29:39,055
would mean to face bitter
opposition, prejudice,

617
00:29:39,055 --> 00:29:42,340
slanderous tongues, my
name cast out as evil,

618
00:29:42,340 --> 00:29:44,035
my motives misconstrued,

619
00:29:44,035 --> 00:29:46,870
and to be looked
upon with suspicion.

620
00:29:46,870 --> 00:29:50,485
Besides this I was
conscious of my inability.

621
00:29:50,485 --> 00:29:54,129
My educational advantages
had been very limited.

622
00:29:54,129 --> 00:29:56,410
I was reared a
timid country girl

623
00:29:56,410 --> 00:29:58,465
and had never been
out in the world.

624
00:29:58,465 --> 00:30:01,210
In fact, until 27 years of age,

625
00:30:01,210 --> 00:30:02,530
had never been outside of

626
00:30:02,530 --> 00:30:05,650
my native county in
the state of Alabama.

627
00:30:05,650 --> 00:30:08,260
It seemed a very
strange God would call

628
00:30:08,260 --> 00:30:11,780
me when all these things
were considered."

629
00:30:11,910 --> 00:30:15,370
For a time, Mary
subsumed her call to

630
00:30:15,370 --> 00:30:19,075
preach in her marriage to
the Texas Cowboy Preacher.

631
00:30:19,075 --> 00:30:21,085
They held evangelistic meetings

632
00:30:21,085 --> 00:30:23,140
throughout the deep
South in Tennessee,

633
00:30:23,140 --> 00:30:25,915
Mississippi, Alabama, and Texas.

634
00:30:25,915 --> 00:30:28,900
He preached, she
assisted him by singing,

635
00:30:28,900 --> 00:30:31,930
working the altar, and
leading prayer meetings.

636
00:30:31,930 --> 00:30:34,570
However, he contracted
tuberculosis

637
00:30:34,570 --> 00:30:36,880
in the third year
of their marriage.

638
00:30:36,880 --> 00:30:39,010
As her husband lay dying,

639
00:30:39,010 --> 00:30:41,335
he passed the mentor onto her,

640
00:30:41,335 --> 00:30:44,395
not only to continue
an evangelistic work,

641
00:30:44,395 --> 00:30:45,820
but also to build up

642
00:30:45,820 --> 00:30:47,920
the fledgling church
he had started,

643
00:30:47,920 --> 00:30:50,620
the New Testament
Church of Christ.

644
00:30:50,620 --> 00:30:54,190
Reluctant at first,
as we heard earlier,

645
00:30:54,190 --> 00:30:56,440
through renewed
sanctified boldness,

646
00:30:56,440 --> 00:30:58,930
she turned the pulpit
loose and became

647
00:30:58,930 --> 00:31:00,760
an effective preacher and

648
00:31:00,760 --> 00:31:03,145
church planter in
the Deep South.

649
00:31:03,145 --> 00:31:06,129
Eventually she and a
group of women preachers,

650
00:31:06,129 --> 00:31:08,155
along with the
churches they founded,

651
00:31:08,155 --> 00:31:10,255
joined the Church
of the Nazarene,

652
00:31:10,255 --> 00:31:11,950
which up to the percentage of

653
00:31:11,950 --> 00:31:15,535
ordained women to
13 percent in 1908,

654
00:31:15,535 --> 00:31:17,680
just slightly less than

655
00:31:17,680 --> 00:31:20,110
the current percentage
of 18 percent,

656
00:31:20,110 --> 00:31:22,480
more than a 100 years later.

657
00:31:22,480 --> 00:31:24,460
Good then down,

658
00:31:24,460 --> 00:31:25,390
then good again, Dr.

659
00:31:25,390 --> 00:31:27,520
Martin and I were
talking about that.

660
00:31:27,520 --> 00:31:31,780
Mary also broke
racial boundaries.

661
00:31:31,780 --> 00:31:34,900
While Alabama, as
elsewhere in the South,

662
00:31:34,900 --> 00:31:38,020
aggressively legalized
racial segregation

663
00:31:38,020 --> 00:31:39,505
in Jim Crow laws,

664
00:31:39,505 --> 00:31:41,950
Mary accepted invitations to

665
00:31:41,950 --> 00:31:44,245
preach in African-American
churches,

666
00:31:44,245 --> 00:31:47,875
even though her family and
white friends disapproved.

667
00:31:47,875 --> 00:31:49,330
Invited to preach in

668
00:31:49,330 --> 00:31:51,760
a black church whose
members she had known in

669
00:31:51,760 --> 00:31:55,870
childhood on her father's
farm, she readily accepted.

670
00:31:55,870 --> 00:31:58,735
She describes the
meeting in these words.

671
00:31:58,735 --> 00:32:01,900
She always speaks by the
way, in the third person.

672
00:32:01,900 --> 00:32:04,810
"She was given a
pressing invitation by

673
00:32:04,810 --> 00:32:06,070
the colored people to come to

674
00:32:06,070 --> 00:32:07,675
their church and
preach for them,

675
00:32:07,675 --> 00:32:09,655
which she was glad to do.

676
00:32:09,655 --> 00:32:12,565
Some of her relatives opposed
for preaching for them.

677
00:32:12,565 --> 00:32:14,440
But she felt it was the Lord and

678
00:32:14,440 --> 00:32:16,915
said that she must
go, and she did.

679
00:32:16,915 --> 00:32:18,760
It was a day long to be

680
00:32:18,760 --> 00:32:21,250
remembered by her as she
preached the word of God

681
00:32:21,250 --> 00:32:23,650
to them and saw
their black faces

682
00:32:23,650 --> 00:32:26,515
light up with the
blessings of heaven.

683
00:32:26,515 --> 00:32:29,230
When the ones who
objected saw the results,

684
00:32:29,230 --> 00:32:31,855
they gladly withdrew
all objections.

685
00:32:31,855 --> 00:32:33,700
In this meeting, she also saw

686
00:32:33,700 --> 00:32:36,295
her eldest brother
sanctified Holy,

687
00:32:36,295 --> 00:32:38,724
and she saw one of her
sisters reclaimed,

688
00:32:38,724 --> 00:32:42,295
which was a great cause
of rejoicing to her."

689
00:32:42,295 --> 00:32:45,700
An evangelistic meeting
held in a prison,

690
00:32:45,700 --> 00:32:48,160
Mary preach to an
interracial group of

691
00:32:48,160 --> 00:32:51,655
more than 500 convicts
in prison stripes.

692
00:32:51,655 --> 00:32:54,370
A site that left her
speechless and choked with

693
00:32:54,370 --> 00:32:57,475
emotion for several minutes
before she could begin.

694
00:32:57,475 --> 00:33:01,120
She remember preaching
to old men, young men,

695
00:33:01,120 --> 00:33:03,340
and middle aged, white men,

696
00:33:03,340 --> 00:33:07,550
black men, white women,
and black women.

697
00:33:09,030 --> 00:33:12,460
It is really tempting
to stop here,

698
00:33:12,460 --> 00:33:14,650
maybe for your sake too

699
00:33:14,650 --> 00:33:18,235
and draw the happy
ending conclusion,

700
00:33:18,235 --> 00:33:21,820
that sanctification
automatically lead to

701
00:33:21,820 --> 00:33:24,550
interracial cooperation yet we

702
00:33:24,550 --> 00:33:27,280
know that's not the whole story.

703
00:33:27,280 --> 00:33:31,539
Unfortunately being
sanctified did not guarantee,

704
00:33:31,539 --> 00:33:33,160
not even most of the time,

705
00:33:33,160 --> 00:33:35,080
the eradication of racism in

706
00:33:35,080 --> 00:33:38,380
an instant not even
over a lifetime.

707
00:33:38,380 --> 00:33:40,480
At the very epicenter of

708
00:33:40,480 --> 00:33:42,550
the holiness movement
the Tuesday meeting

709
00:33:42,550 --> 00:33:44,170
for the promotion of holiness,

710
00:33:44,170 --> 00:33:45,655
a weekly gathering of

711
00:33:45,655 --> 00:33:48,490
sanctification proponents
in New York City,

712
00:33:48,490 --> 00:33:51,070
Amanda Berry Smith
felt the sting of

713
00:33:51,070 --> 00:33:54,055
racism when she sat down
next to a white woman.

714
00:33:54,055 --> 00:33:55,570
As Smith recalled,

715
00:33:55,570 --> 00:33:58,570
the woman fanned and
fidgeted and fast and arid

716
00:33:58,570 --> 00:33:59,980
herself till I wished in

717
00:33:59,980 --> 00:34:03,200
my heart she had
gone somewhere else.

718
00:34:04,080 --> 00:34:08,140
More egregious and
absolutely appalling where

719
00:34:08,140 --> 00:34:11,935
the trio of books
supporting the Ku Klux Klan

720
00:34:11,935 --> 00:34:13,810
published and circulated by

721
00:34:13,810 --> 00:34:17,020
another prominent Wesleyan
holiness woman evangelist

722
00:34:17,020 --> 00:34:19,240
Alma White who was born within

723
00:34:19,240 --> 00:34:22,105
several years of Emma and Mary.

724
00:34:22,105 --> 00:34:23,560
Alma grew up in

725
00:34:23,560 --> 00:34:25,810
the Methodist Church
experience conversion

726
00:34:25,810 --> 00:34:28,390
as a teenager like Mary
and also like Mary,

727
00:34:28,390 --> 00:34:31,660
she married a
minister, Kent White.

728
00:34:31,660 --> 00:34:34,720
The Whites had been married
several years when Alma

729
00:34:34,720 --> 00:34:38,005
began to seek the experience
of sanctification.

730
00:34:38,005 --> 00:34:39,625
Eventually it came,

731
00:34:39,625 --> 00:34:41,080
and she explained,

732
00:34:41,080 --> 00:34:44,350
"There was a deep realization
of purity and the depths of

733
00:34:44,350 --> 00:34:48,205
my inmost soul such as I
had never known before.

734
00:34:48,205 --> 00:34:50,170
My heart which had been like a

735
00:34:50,170 --> 00:34:53,260
whitens sepulcher was

736
00:34:53,260 --> 00:34:55,420
an out transparent the temple of

737
00:34:55,420 --> 00:34:57,070
the Holy Spirit and I was

738
00:34:57,070 --> 00:35:00,235
willing for the whole
world to look through it.

739
00:35:00,235 --> 00:35:04,240
Alma sanctification coincided
with the call to preach

740
00:35:04,240 --> 00:35:08,425
and she began to fill Kent's
pulpit in his church.

741
00:35:08,425 --> 00:35:10,345
However, she soon ran into

742
00:35:10,345 --> 00:35:13,090
opposition from
Colorado Methodism over

743
00:35:13,090 --> 00:35:16,900
sanctification and women's
right to preach and she

744
00:35:16,900 --> 00:35:18,610
left the Methodist
Church to found

745
00:35:18,610 --> 00:35:21,100
her own Wesley and
Holiness Denomination,

746
00:35:21,100 --> 00:35:22,750
The Pillar of Fire.

747
00:35:22,750 --> 00:35:26,440
She became an outspoken feminist
in the early 1900's and

748
00:35:26,440 --> 00:35:28,450
champion the Equal
Rights Amendment

749
00:35:28,450 --> 00:35:30,370
of the National Woman's Party.

750
00:35:30,370 --> 00:35:34,720
Two political comics demonstrate
her early support for

751
00:35:34,720 --> 00:35:36,910
women's equality
and leadership in

752
00:35:36,910 --> 00:35:39,445
every sector of
American society,

753
00:35:39,445 --> 00:35:41,470
including the White House.

754
00:35:41,470 --> 00:35:43,510
They remain timely today

755
00:35:43,510 --> 00:35:45,505
and we're going to
look at them now.

756
00:35:45,505 --> 00:35:48,205
It's probably hard
for you to see,

757
00:35:48,205 --> 00:35:52,330
but you'll see a series of
steps and a woman climbing

758
00:35:52,330 --> 00:35:56,590
up who's holding placards
saying women in politics.

759
00:35:56,590 --> 00:36:01,374
It starts with school trustee,
state legislature, mayor,

760
00:36:01,374 --> 00:36:03,310
US Representative, US Senate,

761
00:36:03,310 --> 00:36:06,895
governor, Supreme
Court, presidency.

762
00:36:06,895 --> 00:36:10,975
The next comic
even more telling,

763
00:36:10,975 --> 00:36:15,970
woman president but you'll
notice it's 19, [LAUGHTER].

764
00:36:15,970 --> 00:36:17,635
We've still got a ways to go

765
00:36:17,635 --> 00:36:20,990
and at the bottom it
says, "What year?"

766
00:36:22,170 --> 00:36:24,970
Although Alma championed

767
00:36:24,970 --> 00:36:28,330
a boldly prophetic
stance on gender issues,

768
00:36:28,330 --> 00:36:30,175
she did not apply

769
00:36:30,175 --> 00:36:34,464
the same mindset to race
relations, quite the contrary.

770
00:36:34,464 --> 00:36:39,550
She published three pro
Klan books from 1925 to

771
00:36:39,550 --> 00:36:44,515
1928 titled the Ku
Klux Klan in Prophecy,

772
00:36:44,515 --> 00:36:47,275
Klansmen Guardians of Liberty

773
00:36:47,275 --> 00:36:50,320
and Heroes of the Fiery Cross.

774
00:36:50,320 --> 00:36:54,400
Alma used these books to
immerse the clan into

775
00:36:54,400 --> 00:36:59,335
the deep waters of Protestant
American identity.

776
00:36:59,335 --> 00:37:02,650
She interpreted the
Klan for her readers as

777
00:37:02,650 --> 00:37:07,165
God's chosen instrument
to combat as she put it,

778
00:37:07,165 --> 00:37:10,630
the enemies threatening
Christian civilization

779
00:37:10,630 --> 00:37:12,190
in the United States.

780
00:37:12,190 --> 00:37:15,040
The particular enemy
that worried her,

781
00:37:15,040 --> 00:37:18,820
Catholicism because
of its rapid growth

782
00:37:18,820 --> 00:37:20,290
fueled by boatloads of

783
00:37:20,290 --> 00:37:23,185
immigrants landing
on American shores.

784
00:37:23,185 --> 00:37:25,960
Scores of visual
images throughout

785
00:37:25,960 --> 00:37:30,175
these books cemented
Alma's holy trio,

786
00:37:30,175 --> 00:37:34,170
the Klan, the Bible
and Protestant

787
00:37:34,170 --> 00:37:36,120
America and here are

788
00:37:36,120 --> 00:37:39,710
two examples of the
prints from her book.

789
00:37:39,710 --> 00:37:44,560
You see a great plan
gathering obviously

790
00:37:44,560 --> 00:37:46,420
the fiery across and

791
00:37:46,420 --> 00:37:49,210
the two heroes of
American patriotism,

792
00:37:49,210 --> 00:37:51,355
George Washington
and Abraham Lincoln

793
00:37:51,355 --> 00:37:54,500
with the Holy Bible on top.

794
00:37:54,720 --> 00:37:59,350
Next, here you have

795
00:37:59,350 --> 00:38:01,600
Jesus feeding the 5,000

796
00:38:01,600 --> 00:38:03,820
and again you see
the Klan figures,

797
00:38:03,820 --> 00:38:05,590
the American flag, and this is

798
00:38:05,590 --> 00:38:07,825
what's written under the bottom.

799
00:38:07,825 --> 00:38:10,945
It starts out with a
quote from Luke 9:16,

800
00:38:10,945 --> 00:38:13,690
"Then He took the five loaves
and two fishes and blessed

801
00:38:13,690 --> 00:38:15,130
them and gave to

802
00:38:15,130 --> 00:38:17,739
the disciples to set
before the multitude."

803
00:38:17,739 --> 00:38:20,215
Now, this is what's added,

804
00:38:20,215 --> 00:38:21,880
and like manna,

805
00:38:21,880 --> 00:38:23,890
is the truth being carried to

806
00:38:23,890 --> 00:38:26,380
the people by the Ku Klux Klan

807
00:38:26,380 --> 00:38:31,790
, gets you, doesn't it?

808
00:38:32,190 --> 00:38:37,270
Perhaps Alma's target was
aimed more at Catholicism

809
00:38:37,270 --> 00:38:38,860
than African Americans as

810
00:38:38,860 --> 00:38:41,830
her biographer Susie
Stanley claims.

811
00:38:41,830 --> 00:38:45,040
But it is absolutely
impossible to escape

812
00:38:45,040 --> 00:38:48,550
the deleterious racist
impact of a book title that

813
00:38:48,550 --> 00:38:52,030
sets the KKK alongside
the phrase guardians of

814
00:38:52,030 --> 00:38:55,914
liberty or to
interpret a comment

815
00:38:55,914 --> 00:38:59,440
that she wrote like this
in any other way but

816
00:38:59,440 --> 00:39:02,710
racist 'The Klan stands

817
00:39:02,710 --> 00:39:05,110
for the supremacy
of the white race,

818
00:39:05,110 --> 00:39:07,600
which is perfectly
legitimate and in

819
00:39:07,600 --> 00:39:10,735
accordance with the
teachings of holy writ,

820
00:39:10,735 --> 00:39:14,920
the Bible and anything
that has been decreed by

821
00:39:14,920 --> 00:39:17,140
the all wise God should not

822
00:39:17,140 --> 00:39:20,630
work a hardship on
the colored race'.

823
00:39:22,170 --> 00:39:25,060
Alma even managed to promote

824
00:39:25,060 --> 00:39:28,135
gender issues in these
books by presenting

825
00:39:28,135 --> 00:39:30,280
the Klan as champions of

826
00:39:30,280 --> 00:39:34,300
women's equality,
purity and protection.

827
00:39:34,300 --> 00:39:36,475
As this print details,

828
00:39:36,475 --> 00:39:39,250
she exhorted women who had won

829
00:39:39,250 --> 00:39:42,070
the vote only two
years earlier to use

830
00:39:42,070 --> 00:39:44,230
the power of the
ballot to support

831
00:39:44,230 --> 00:39:48,340
the clans agenda and
here it's again,

832
00:39:48,340 --> 00:39:50,110
it's difficult to
see but you see

833
00:39:50,110 --> 00:39:53,665
women's vote breaking down
the wall on the left,

834
00:39:53,665 --> 00:39:57,070
men's vote breaking
down the wall on

835
00:39:57,070 --> 00:40:00,790
the right all carried by
the Klan, there's a sign,

836
00:40:00,790 --> 00:40:03,445
a 100 percent pure
womanhood and of course,

837
00:40:03,445 --> 00:40:05,530
you have the cross and the

838
00:40:05,530 --> 00:40:07,960
Liberty Bell and
underneath it it says,

839
00:40:07,960 --> 00:40:12,590
the ballot will bring the
walls down. [NOISE]. MRA.

840
00:40:18,880 --> 00:40:26,750
Mary Lee Cagle, Alma White, why?

841
00:40:26,750 --> 00:40:30,620
Why if all three women
claimed sanctification,

842
00:40:30,620 --> 00:40:34,519
did Emma and Mary
engage in even initiate

843
00:40:34,519 --> 00:40:37,865
interracial
cooperation while Alma

844
00:40:37,865 --> 00:40:41,880
actively promoted
white supremacy?

845
00:40:42,490 --> 00:40:45,260
Many ways to answer this,

846
00:40:45,260 --> 00:40:48,425
I'll only suggest one tonight.

847
00:40:48,425 --> 00:40:53,030
One clue lies in the understanding
of sanctification we

848
00:40:53,030 --> 00:40:58,350
saw earlier as perfect
love of God and neighbor.

849
00:40:58,930 --> 00:41:01,940
This provides a clue because

850
00:41:01,940 --> 00:41:04,280
the most significant
difference I see

851
00:41:04,280 --> 00:41:06,500
between these women is how they

852
00:41:06,500 --> 00:41:09,725
answered the question,
who is my neighbor?

853
00:41:09,725 --> 00:41:12,620
The very question that
led Jesus to launch into

854
00:41:12,620 --> 00:41:16,700
the parable of the Good
Samaritan in Luke Chapter 10.

855
00:41:16,700 --> 00:41:19,760
Emma and Mary purposefully align

856
00:41:19,760 --> 00:41:23,015
themselves with neighbors
on the margins,

857
00:41:23,015 --> 00:41:26,585
neighbors who did not look
or act like they did,

858
00:41:26,585 --> 00:41:30,275
neighbors of a different
race and class,

859
00:41:30,275 --> 00:41:32,405
Emma, for instance,

860
00:41:32,405 --> 00:41:35,554
surrounded herself with
neighbors unlike herself.

861
00:41:35,554 --> 00:41:38,269
The prostitute she
visited in the brothels,

862
00:41:38,269 --> 00:41:40,700
prisoners she spent
time with in the jail,

863
00:41:40,700 --> 00:41:42,680
white coworkers beside whom

864
00:41:42,680 --> 00:41:45,020
she preached on
Seattle's streets,

865
00:41:45,020 --> 00:41:47,240
white Free Methodist
leaders with

866
00:41:47,240 --> 00:41:50,165
whom she participated
in tent meetings.

867
00:41:50,165 --> 00:41:53,660
One of the stories I love
the best about Emma is

868
00:41:53,660 --> 00:41:55,580
her remarkable hospitality to

869
00:41:55,580 --> 00:41:59,075
recently released
prisoners of any race.

870
00:41:59,075 --> 00:42:01,040
She invited them to stay for

871
00:42:01,040 --> 00:42:03,260
awhile in their Green Lake home,

872
00:42:03,260 --> 00:42:08,300
which LP built with his own
hands and still stands today.

873
00:42:08,300 --> 00:42:11,525
Emma commenced this
hospitable practice

874
00:42:11,525 --> 00:42:14,930
after observing that former
prisoners who seemed to

875
00:42:14,930 --> 00:42:18,290
have a good experience in
salvation would quickly

876
00:42:18,290 --> 00:42:20,240
go down into sin again

877
00:42:20,240 --> 00:42:22,805
once they were released
from the jail.

878
00:42:22,805 --> 00:42:25,265
To help them stay
out of trouble,

879
00:42:25,265 --> 00:42:27,305
she offered a temporary home,

880
00:42:27,305 --> 00:42:29,735
new clothes, a bath, food,

881
00:42:29,735 --> 00:42:31,340
small jobs to do,

882
00:42:31,340 --> 00:42:33,599
and pocket money for a shave,

883
00:42:33,599 --> 00:42:35,890
with the expectation that they

884
00:42:35,890 --> 00:42:38,635
would attend church
or mission services.

885
00:42:38,635 --> 00:42:40,930
On one occasion when
she didn't have

886
00:42:40,930 --> 00:42:44,230
a new coat give to a man who
had come to live with them,

887
00:42:44,230 --> 00:42:46,210
she scrubbed his old coat,

888
00:42:46,210 --> 00:42:48,615
which was full of vermin,

889
00:42:48,615 --> 00:42:54,440
bugs and she sang gospel
songs as she washed.

890
00:42:54,440 --> 00:42:56,705
She recalled the man's response,

891
00:42:56,705 --> 00:43:00,080
he stood watching me
and helping me get

892
00:43:00,080 --> 00:43:04,610
water and tears came into his
eyes as I sang and rubbed.

893
00:43:04,610 --> 00:43:07,700
Years after, he seemed
very grateful and

894
00:43:07,700 --> 00:43:08,870
could never forget what

895
00:43:08,870 --> 00:43:11,840
the Lord had wrought
in his heart.

896
00:43:11,840 --> 00:43:15,560
Both Emma and Mary
drunk deeply of

897
00:43:15,560 --> 00:43:18,200
the early Free Methodist
conviction that

898
00:43:18,200 --> 00:43:21,515
the Gospel must be preached
first to the poor,

899
00:43:21,515 --> 00:43:23,180
not to the rich.

900
00:43:23,180 --> 00:43:24,890
According to BT Roberts,

901
00:43:24,890 --> 00:43:26,765
the founder of Free Methodism,

902
00:43:26,765 --> 00:43:30,500
"The church must follow in
the footsteps of Jesus,

903
00:43:30,500 --> 00:43:32,060
she must see to it that

904
00:43:32,060 --> 00:43:34,115
the gospel is
preached to the poor,

905
00:43:34,115 --> 00:43:36,080
this is the standing proof of

906
00:43:36,080 --> 00:43:39,950
the divine mission
of the church."

907
00:43:39,950 --> 00:43:43,880
Historian Bill Kislev
finds this to be true of

908
00:43:43,880 --> 00:43:45,230
Free Methodists at the turn of

909
00:43:45,230 --> 00:43:47,060
the 20th century and he writes,

910
00:43:47,060 --> 00:43:48,635
it was not uncommon for

911
00:43:48,635 --> 00:43:51,620
even small Free Methodist
congregations to

912
00:43:51,620 --> 00:43:55,040
sponsor rescue missions or
homes for unwed mothers,

913
00:43:55,040 --> 00:43:57,305
hold street meetings,
or at least

914
00:43:57,305 --> 00:44:00,890
circulate religious
literature among the poor.

915
00:44:00,890 --> 00:44:03,590
He describes their
outreach to those

916
00:44:03,590 --> 00:44:05,780
on the margins as exhibiting,

917
00:44:05,780 --> 00:44:08,480
"A preferential
option for the poor",

918
00:44:08,480 --> 00:44:12,095
a term he borrows from
liberation theology.

919
00:44:12,095 --> 00:44:15,320
This practice
resonated with Emma.

920
00:44:15,320 --> 00:44:19,220
We felt very free when we
went to minister to the poor,

921
00:44:19,220 --> 00:44:22,700
she wrote, they always
received us gladly.

922
00:44:22,700 --> 00:44:26,480
We were made to feel some of
the sufferings of Christ,

923
00:44:26,480 --> 00:44:28,865
it was a great
pleasure for us to go

924
00:44:28,865 --> 00:44:31,250
on the streets for there we had

925
00:44:31,250 --> 00:44:34,715
willing hearers and
rejoiced our hearts to sing

926
00:44:34,715 --> 00:44:39,300
and testify to the poor down
and outs on the street.

927
00:44:39,780 --> 00:44:42,520
Unlike her two contemporaries,

928
00:44:42,520 --> 00:44:46,030
Alma White chose a
different path and

929
00:44:46,030 --> 00:44:50,080
surrounded herself with
others just like herself,

930
00:44:50,080 --> 00:44:52,885
because her primary commitment

931
00:44:52,885 --> 00:44:56,670
seemed to be growing
an institution.

932
00:44:56,670 --> 00:44:59,660
She built up an
extensive denomination

933
00:44:59,660 --> 00:45:02,105
with churches and schools
all across the country,

934
00:45:02,105 --> 00:45:05,720
even a self-sustaining
town in New Jersey.

935
00:45:05,720 --> 00:45:09,410
In order to be successful
in institution building,

936
00:45:09,410 --> 00:45:10,610
she utilized what

937
00:45:10,610 --> 00:45:13,070
contemporary church
growth theorists now

938
00:45:13,070 --> 00:45:17,105
call the homogeneous
unit principle,

939
00:45:17,105 --> 00:45:21,065
which simply recognizes
that people,

940
00:45:21,065 --> 00:45:25,640
all of us, like to be with
people who are like them.

941
00:45:25,640 --> 00:45:28,355
Or as the church growth
movement puts it,

942
00:45:28,355 --> 00:45:32,345
people like to become Christian
without crossing racial,

943
00:45:32,345 --> 00:45:34,955
linguistic, or class barriers.

944
00:45:34,955 --> 00:45:37,250
In other words, to sit

945
00:45:37,250 --> 00:45:39,619
next to someone in
church like yourself,

946
00:45:39,619 --> 00:45:43,145
to receive a communion wafer
from someone like yourself,

947
00:45:43,145 --> 00:45:45,395
to hear a preacher who
speaks like you do,

948
00:45:45,395 --> 00:45:48,140
this is homogeneous and it's

949
00:45:48,140 --> 00:45:51,260
comfortable and it's successful.

950
00:45:51,260 --> 00:45:54,755
Church growth theorists can
demonstrate by unnumbered,

951
00:45:54,755 --> 00:45:57,605
well numbered but
untold statistics

952
00:45:57,605 --> 00:46:02,370
that the homogeneous unit
principle produces growth.

953
00:46:02,530 --> 00:46:05,915
Not surprisingly, the members of

954
00:46:05,915 --> 00:46:07,790
Alma's denomination
and residents

955
00:46:07,790 --> 00:46:09,800
of the town she
established in Zarephath,

956
00:46:09,800 --> 00:46:11,705
New Jersey, where white,

957
00:46:11,705 --> 00:46:14,795
Anglo-Saxon, conservative
Protestants.

958
00:46:14,795 --> 00:46:17,390
She galvanized their
allegiance and attracted

959
00:46:17,390 --> 00:46:20,570
homogeneous newcomers
by tapping into

960
00:46:20,570 --> 00:46:22,970
their palpable fear rampant in

961
00:46:22,970 --> 00:46:27,080
this country at the time of
the influx of immigrants.

962
00:46:27,080 --> 00:46:28,925
It sounds familiar, doesn't it?

963
00:46:28,925 --> 00:46:32,570
Whose religion, language,
culture, dress, class,

964
00:46:32,570 --> 00:46:35,450
and often their race
set them apart,

965
00:46:35,450 --> 00:46:39,875
which made them the
other, not a neighbor.

966
00:46:39,875 --> 00:46:44,510
Sanctification for Alma
became in reality,

967
00:46:44,510 --> 00:46:50,300
love of God and the
homogeneous white neighbor.

968
00:46:50,300 --> 00:46:54,680
Because of this, her successful
institution building

969
00:46:54,680 --> 00:46:57,980
corroborated rather
than challenged

970
00:46:57,980 --> 00:47:02,220
the status quo of
race relations.

971
00:47:02,770 --> 00:47:05,870
In closing, let's briefly

972
00:47:05,870 --> 00:47:08,195
recap what we've
covered tonight.

973
00:47:08,195 --> 00:47:11,420
I've introduced you to three
Wesleyan Holiness women,

974
00:47:11,420 --> 00:47:13,640
one of whom labored
in the fields of

975
00:47:13,640 --> 00:47:15,290
Free Methodism and along

976
00:47:15,290 --> 00:47:17,825
side Seattle Seminary
students and yes,

977
00:47:17,825 --> 00:47:20,720
you'll see an early
picture of Alexander Hall,

978
00:47:20,720 --> 00:47:25,265
thanks to Adrian Meyer
also of this congregation.

979
00:47:25,265 --> 00:47:28,565
I've shown how indispensable
the experience of

980
00:47:28,565 --> 00:47:30,320
sanctification proved to be

981
00:47:30,320 --> 00:47:32,480
for each of these
women preachers.

982
00:47:32,480 --> 00:47:36,110
I've analyzed the close link
between sanctification and

983
00:47:36,110 --> 00:47:40,220
race relations for Emma
Ray and Mary Lee Cagle,

984
00:47:40,220 --> 00:47:42,950
but also Alma White's
ability to ignore

985
00:47:42,950 --> 00:47:45,110
that essential link and narrow

986
00:47:45,110 --> 00:47:49,205
the concept of neighbor
to homogeneity.

987
00:47:49,205 --> 00:47:53,600
Let me leave you with
this observation.

988
00:47:53,600 --> 00:47:58,235
Working out the impact of a
religious experience like

989
00:47:58,235 --> 00:48:01,850
sanctification on
the social sphere

990
00:48:01,850 --> 00:48:04,355
is extremely difficult,

991
00:48:04,355 --> 00:48:07,715
personal holiness
is hard enough,

992
00:48:07,715 --> 00:48:11,240
how much more social holiness?

993
00:48:11,240 --> 00:48:14,660
Yet what we learn
from Emma Ray and

994
00:48:14,660 --> 00:48:18,590
Mary Lee Cagle is that
they took the initiative

995
00:48:18,590 --> 00:48:22,580
to put themselves in a
context where the power of

996
00:48:22,580 --> 00:48:27,695
sanctification could become
a formidable social force.

997
00:48:27,695 --> 00:48:29,870
They took their experience of

998
00:48:29,870 --> 00:48:33,845
sanctification to interracial
worship services,

999
00:48:33,845 --> 00:48:38,450
even to drug addicts on
the mudflats of Seattle,

1000
00:48:38,450 --> 00:48:44,435
and for a time at least
sanctified the world around them.

1001
00:48:44,435 --> 00:49:08,290
Thank you. [APPLAUSE]

1002
00:49:08,290 --> 00:49:12,100
Thanks Priscilla. I'd
like to thank Rob Wall,

1003
00:49:12,100 --> 00:49:14,320
first of all, for
asking Priscilla to

1004
00:49:14,320 --> 00:49:16,920
deliver the laws
lecture this year.

1005
00:49:16,920 --> 00:49:19,220
It gave her the chance
to do something

1006
00:49:19,220 --> 00:49:21,440
that the women she
studies were often

1007
00:49:21,440 --> 00:49:23,300
forbidden to do and that is to

1008
00:49:23,300 --> 00:49:26,570
speak to a mixed sex audience,

1009
00:49:26,570 --> 00:49:28,370
back then they would have called

1010
00:49:28,370 --> 00:49:30,200
you a promiscuous audience

1011
00:49:30,200 --> 00:49:34,805
[LAUGHTER] and
looking out at you,

1012
00:49:34,805 --> 00:49:35,930
I can see why.

1013
00:49:35,930 --> 00:49:40,095
[LAUGHTER]

1014
00:49:40,095 --> 00:49:44,070
I'd also like to thank Rob
for asking me to respond.

1015
00:49:44,070 --> 00:49:47,220
Now, here's what I love
about Priscilla's work.

1016
00:49:47,220 --> 00:49:52,155
It lets us hear the voices
of the women she studies.

1017
00:49:52,155 --> 00:49:54,510
In this lecture, we
could actually hear

1018
00:49:54,510 --> 00:49:56,610
the fears the women

1019
00:49:56,610 --> 00:49:58,770
had when they faced

1020
00:49:58,770 --> 00:50:01,815
the prospect of
responding to God's will,

1021
00:50:01,815 --> 00:50:04,965
but having to overcome
social barriers to do that.

1022
00:50:04,965 --> 00:50:08,100
We could hear their
joys when they got past

1023
00:50:08,100 --> 00:50:11,760
their fears and found themselves
living in God's will.

1024
00:50:11,760 --> 00:50:15,460
Not many historians
have this gift.

1025
00:50:15,950 --> 00:50:18,780
But Robin Rob, he asked me to

1026
00:50:18,780 --> 00:50:21,375
do more than praise Priscilla.

1027
00:50:21,375 --> 00:50:25,530
He asked me specifically
to analyze and to apply

1028
00:50:25,530 --> 00:50:29,430
Priscilla's scholarship
to today's congregations.

1029
00:50:29,430 --> 00:50:31,725
Now I hope you realize
the irony of this.

1030
00:50:31,725 --> 00:50:34,350
He's asked Priscilla,
a theologian,

1031
00:50:34,350 --> 00:50:38,170
to give a historical lecture,

1032
00:50:38,810 --> 00:50:41,955
and he's asked a historian

1033
00:50:41,955 --> 00:50:44,895
to give a theological
application.

1034
00:50:44,895 --> 00:50:47,410
This is very risky.

1035
00:50:47,410 --> 00:50:50,690
It means that tonight's
program will either be

1036
00:50:50,690 --> 00:50:53,750
an interdisciplinary showcase or

1037
00:50:53,750 --> 00:50:56,960
a bit of amateur hour slapstick.

1038
00:50:56,960 --> 00:51:01,860
Based on Priscilla's
lecture so far so good.

1039
00:51:04,040 --> 00:51:07,270
But the night is young.

1040
00:51:07,760 --> 00:51:09,930
Now in our lecture, Priscilla

1041
00:51:09,930 --> 00:51:11,685
gave us a puzzle. It's this.

1042
00:51:11,685 --> 00:51:13,770
When preachers and event or when

1043
00:51:13,770 --> 00:51:15,570
the sanctification
experience gave

1044
00:51:15,570 --> 00:51:17,310
women the holy boldness to

1045
00:51:17,310 --> 00:51:19,200
become preachers
and evangelists,

1046
00:51:19,200 --> 00:51:22,470
why did some embrace
interracial cooperation

1047
00:51:22,470 --> 00:51:26,265
while others embraced
racial separation?

1048
00:51:26,265 --> 00:51:28,110
To get us started
on this puzzle,

1049
00:51:28,110 --> 00:51:30,555
Priscilla gave us two
intriguing clues.

1050
00:51:30,555 --> 00:51:33,690
She notes that Emma Ray and
Mary Lee Cagle oriented

1051
00:51:33,690 --> 00:51:37,724
their ministry toward the poor
while Alma White did not.

1052
00:51:37,724 --> 00:51:39,464
At the end of her
talk, Priscilla

1053
00:51:39,464 --> 00:51:41,280
contrasted these women by

1054
00:51:41,280 --> 00:51:44,010
suggesting differences
in their social spheres,

1055
00:51:44,010 --> 00:51:46,020
communities, and contexts.

1056
00:51:46,020 --> 00:51:48,120
In other words,
Priscilla highlighted

1057
00:51:48,120 --> 00:51:51,495
differences in their location.

1058
00:51:51,495 --> 00:51:56,010
Where these sanctified women
located themselves seems to

1059
00:51:56,010 --> 00:51:58,080
have made a difference in how

1060
00:51:58,080 --> 00:52:00,690
their ministries
worked themselves out.

1061
00:52:00,690 --> 00:52:03,660
Clue number 1,
ministry of the poor.

1062
00:52:03,660 --> 00:52:06,415
Clue number 2, location.

1063
00:52:06,415 --> 00:52:09,980
These words to me bring
to mind the words and

1064
00:52:09,980 --> 00:52:11,720
teaching of John Perkins in

1065
00:52:11,720 --> 00:52:14,000
his first book, A
Quiet Revolution.

1066
00:52:14,000 --> 00:52:15,410
The church he wrote,

1067
00:52:15,410 --> 00:52:17,570
must continue Christ's ministry

1068
00:52:17,570 --> 00:52:19,945
of preaching the
gospel to the poor.

1069
00:52:19,945 --> 00:52:23,130
How? By the three rs;

1070
00:52:23,130 --> 00:52:29,475
relocation, reconciliation,
redistribution.

1071
00:52:29,475 --> 00:52:31,545
Perhaps using Dr. Perkins'

1072
00:52:31,545 --> 00:52:33,870
teaching as our framework
of analysis we can better

1073
00:52:33,870 --> 00:52:35,700
understand the
different paths taken

1074
00:52:35,700 --> 00:52:38,535
by Priscilla's holy bold women.

1075
00:52:38,535 --> 00:52:40,320
The first thing we
learned is this,

1076
00:52:40,320 --> 00:52:42,960
holiness experience
and holiness doctrine

1077
00:52:42,960 --> 00:52:45,390
doesn't necessarily
make us holy.

1078
00:52:45,390 --> 00:52:47,490
There's little doubt
that Alma White had

1079
00:52:47,490 --> 00:52:50,745
the same sanctification
experience that Emma Ray did,

1080
00:52:50,745 --> 00:52:53,625
and they both believed
holiness teachings.

1081
00:52:53,625 --> 00:52:56,985
But experience and doctrine
are never enough to

1082
00:52:56,985 --> 00:53:01,410
sanctify us we must also
follow Christ in ministry,

1083
00:53:01,410 --> 00:53:03,615
ministry to the poor.

1084
00:53:03,615 --> 00:53:06,210
To do this, Dr. Perkins
tells us we must

1085
00:53:06,210 --> 00:53:09,090
first relocate so that
we live with the poor.

1086
00:53:09,090 --> 00:53:12,390
Sister White did relocate out of

1087
00:53:12,390 --> 00:53:15,195
the city to her
all-white rural commune

1088
00:53:15,195 --> 00:53:16,860
of true believers.

1089
00:53:16,860 --> 00:53:18,660
But more telling I think was

1090
00:53:18,660 --> 00:53:20,985
the relocation of our vision.

1091
00:53:20,985 --> 00:53:23,790
Instead of fixing our
eyes on the poor,

1092
00:53:23,790 --> 00:53:27,120
she fixed them on America.

1093
00:53:27,120 --> 00:53:30,690
White believed that God had
chosen America to bring

1094
00:53:30,690 --> 00:53:32,700
the blessings of
Christian civilization

1095
00:53:32,700 --> 00:53:34,155
to the rest of the world.

1096
00:53:34,155 --> 00:53:35,910
Many Americans before and

1097
00:53:35,910 --> 00:53:37,965
since her have believed
the same thing.

1098
00:53:37,965 --> 00:53:42,075
Backwards to New England
Puritans and forward to today.

1099
00:53:42,075 --> 00:53:43,950
But the idea of America,

1100
00:53:43,950 --> 00:53:47,610
the chosen, has a
poisonous underside.

1101
00:53:47,610 --> 00:53:49,905
It means that America has

1102
00:53:49,905 --> 00:53:53,790
some God-given virtues that
other nations don't have.

1103
00:53:53,790 --> 00:53:56,430
Virtues that can be corrupted

1104
00:53:56,430 --> 00:53:59,835
by people who are
not true Americans.

1105
00:53:59,835 --> 00:54:03,990
That, for instance, is why
the pilgrims thanked God for

1106
00:54:03,990 --> 00:54:06,150
the European
diseases that killed

1107
00:54:06,150 --> 00:54:10,170
90 percent of the Indians
and Massachusetts Bay.

1108
00:54:10,170 --> 00:54:13,365
I quote the governor
of Plymouth Colony,

1109
00:54:13,365 --> 00:54:16,410
"The good hand of God
favored our beginnings by

1110
00:54:16,410 --> 00:54:19,980
sweeping away great
multitudes of the natives,

1111
00:54:19,980 --> 00:54:23,560
that he might make room for us."

1112
00:54:23,600 --> 00:54:26,070
That's why some
today want to build

1113
00:54:26,070 --> 00:54:28,679
a wall along the Mexican border.

1114
00:54:28,679 --> 00:54:31,095
If God had a special mission

1115
00:54:31,095 --> 00:54:32,970
or has a special
mission for Americans,

1116
00:54:32,970 --> 00:54:34,410
we must keep ourselves

1117
00:54:34,410 --> 00:54:36,854
separate from those who
are not fully American.

1118
00:54:36,854 --> 00:54:39,795
That's why sister White wrote,

1119
00:54:39,795 --> 00:54:43,575
"Social equality between
the black and white races

1120
00:54:43,575 --> 00:54:46,800
would plunge the world
into an inferno,

1121
00:54:46,800 --> 00:54:50,740
as black as the
regions of night."

1122
00:54:54,700 --> 00:54:58,684
Now Sister Kegel's
relocation is obvious.

1123
00:54:58,684 --> 00:55:00,650
A white woman preaching in

1124
00:55:00,650 --> 00:55:03,295
black churches in the
segregated South.

1125
00:55:03,295 --> 00:55:05,415
As her sister Ray, she underwent

1126
00:55:05,415 --> 00:55:07,230
two relocations
and they're not so

1127
00:55:07,230 --> 00:55:09,615
obvious so let me talk
about those a little bit.

1128
00:55:09,615 --> 00:55:12,525
One of them is a lot
relocation of vision and the

1129
00:55:12,525 --> 00:55:15,915
other is a change
of social location.

1130
00:55:15,915 --> 00:55:17,250
These I think led to

1131
00:55:17,250 --> 00:55:20,324
the racial reconciliation
we see in her ministry.

1132
00:55:20,324 --> 00:55:23,550
Her relocations began,
interestingly enough,

1133
00:55:23,550 --> 00:55:26,025
with white outreach to blacks.

1134
00:55:26,025 --> 00:55:27,540
First, a group of whites came

1135
00:55:27,540 --> 00:55:29,505
to her relatively middle-class

1136
00:55:29,505 --> 00:55:31,380
African Methodist
Episcopal Church

1137
00:55:31,380 --> 00:55:33,435
to testify about sanctification.

1138
00:55:33,435 --> 00:55:36,195
After Ray received
sanctification,

1139
00:55:36,195 --> 00:55:38,040
another group of holiness whites

1140
00:55:38,040 --> 00:55:39,810
came to her church to encourage

1141
00:55:39,810 --> 00:55:41,790
the black women to
organize a unit

1142
00:55:41,790 --> 00:55:44,830
of the Woman's Christian
Temperance Union.

1143
00:55:45,740 --> 00:55:50,475
Ray caught from them her vision
for ministry to the poor.

1144
00:55:50,475 --> 00:55:53,970
Under her presidency,
the black WCTU group was

1145
00:55:53,970 --> 00:55:55,560
active in ministry to blacks

1146
00:55:55,560 --> 00:55:57,405
and whites in the vice district,

1147
00:55:57,405 --> 00:55:59,805
the waterfront, and the jails.

1148
00:55:59,805 --> 00:56:02,385
But after about a year
their new pastor,

1149
00:56:02,385 --> 00:56:04,590
the black pastor demanded that

1150
00:56:04,590 --> 00:56:06,960
the women work instead
for the Church.

1151
00:56:06,960 --> 00:56:09,390
In his view, there
was no need for

1152
00:56:09,390 --> 00:56:11,760
middle-class blacks to work

1153
00:56:11,760 --> 00:56:14,955
with the lower
classes of any color.

1154
00:56:14,955 --> 00:56:17,595
When all the other black women

1155
00:56:17,595 --> 00:56:19,830
dropped away under the pressure,

1156
00:56:19,830 --> 00:56:22,290
the white WCTU women

1157
00:56:22,290 --> 00:56:25,665
elected Ray to lead
their jail ministry.

1158
00:56:25,665 --> 00:56:28,605
Most of the prison
inmates were white,

1159
00:56:28,605 --> 00:56:30,570
and she had several
white volunteers

1160
00:56:30,570 --> 00:56:33,150
working under her supervision.

1161
00:56:33,150 --> 00:56:35,670
Not long after this
Ray and her husband

1162
00:56:35,670 --> 00:56:38,145
joined the white Free
Methodist church near Fremont,

1163
00:56:38,145 --> 00:56:40,620
which taught holiness,
supported the WCTU,

1164
00:56:40,620 --> 00:56:43,170
and was active in
ministry to the poor.

1165
00:56:43,170 --> 00:56:45,465
Here's the surprising point.

1166
00:56:45,465 --> 00:56:48,375
To heed God's call to
minister to the poor,

1167
00:56:48,375 --> 00:56:51,990
sister Ray had to relocate
out of the comfort zone of

1168
00:56:51,990 --> 00:56:55,560
her black middle-class church

1169
00:56:55,560 --> 00:57:00,570
and worship and work in a
virtually all-white context.

1170
00:57:00,570 --> 00:57:02,400
For her, relocation and

1171
00:57:02,400 --> 00:57:05,685
racial reconciliation
went hand in hand.

1172
00:57:05,685 --> 00:57:07,425
They were inseparable.

1173
00:57:07,425 --> 00:57:10,680
She could not have done
one without the other.

1174
00:57:10,680 --> 00:57:13,965
Now, what about redistribution.

1175
00:57:13,965 --> 00:57:16,080
Again some contexts are helpful.

1176
00:57:16,080 --> 00:57:18,090
Late 19th-century
industrialization

1177
00:57:18,090 --> 00:57:19,515
had produced great wealth.

1178
00:57:19,515 --> 00:57:22,425
Nearly all of it concentrated
among a few wealthy.

1179
00:57:22,425 --> 00:57:24,060
In the early 20th century,

1180
00:57:24,060 --> 00:57:26,790
the wealthiest 10 percent
of Americans received

1181
00:57:26,790 --> 00:57:30,240
over 40 percent of the
nation's annual income.

1182
00:57:30,240 --> 00:57:31,830
The laborers who earned

1183
00:57:31,830 --> 00:57:34,170
the wealth not only
received little of it,

1184
00:57:34,170 --> 00:57:35,580
they suffered long hours,

1185
00:57:35,580 --> 00:57:38,400
harsh working conditions,
poor living conditions,

1186
00:57:38,400 --> 00:57:41,084
and legal restrictions
against their unions.

1187
00:57:41,084 --> 00:57:43,710
Wages were often
arbitrarily lowered,

1188
00:57:43,710 --> 00:57:46,185
workers lost their jobs
anytime they were sick,

1189
00:57:46,185 --> 00:57:48,645
injured, or too old to work.

1190
00:57:48,645 --> 00:57:50,805
Or anytime there was
an economic downturn,

1191
00:57:50,805 --> 00:57:54,375
or anytime they were
suspected of union activity.

1192
00:57:54,375 --> 00:57:57,030
Not surprisingly, this
America was a land of

1193
00:57:57,030 --> 00:58:00,270
great wealth and
widespread poverty.

1194
00:58:00,270 --> 00:58:01,500
By and large,

1195
00:58:01,500 --> 00:58:04,230
the white middle-class
church and Protestant

1196
00:58:04,230 --> 00:58:06,360
leaders had little sympathy

1197
00:58:06,360 --> 00:58:08,430
for the poor or
the working class.

1198
00:58:08,430 --> 00:58:09,870
Here's the famous preacher

1199
00:58:09,870 --> 00:58:12,225
Henry Ward Beecher on poverty,

1200
00:58:12,225 --> 00:58:15,690
"No man in this land suffers
from poverty unless it be

1201
00:58:15,690 --> 00:58:19,950
more than his fault
unless it be his sin."

1202
00:58:19,950 --> 00:58:23,610
Here's a church newspaper on the

1203
00:58:23,610 --> 00:58:26,850
unemployed, "They are profane,

1204
00:58:26,850 --> 00:58:31,200
licentious, filthy,
vermin swerving thieves,

1205
00:58:31,200 --> 00:58:34,020
petty robbers,
sometimes murderers.

1206
00:58:34,020 --> 00:58:38,220
It might be well for us to
revive the whipping post."

1207
00:58:38,220 --> 00:58:42,255
Here's a church newspaper
on union strikes,

1208
00:58:42,255 --> 00:58:44,190
"Strikes are nothing more than

1209
00:58:44,190 --> 00:58:46,365
mobs waging unlawful violence.

1210
00:58:46,365 --> 00:58:47,970
So bring on the troops,

1211
00:58:47,970 --> 00:58:49,620
bring in the Gatling guns,

1212
00:58:49,620 --> 00:58:53,320
and let there be no fooling
with blank cartridges."

1213
00:58:54,380 --> 00:58:57,165
But what working-class churches

1214
00:58:57,165 --> 00:58:58,710
like the Free Methodist and

1215
00:58:58,710 --> 00:59:02,805
Salvation Army did was see
things completely differently.

1216
00:59:02,805 --> 00:59:07,455
They never ever blamed the
poor for their poverty.

1217
00:59:07,455 --> 00:59:10,799
Yes, they preached the gospel
of individual conversion,

1218
00:59:10,799 --> 00:59:12,960
and yes, they urged

1219
00:59:12,960 --> 00:59:16,365
their converts to quit drinking
and clean up their lives.

1220
00:59:16,365 --> 00:59:18,660
But they also knew
that the wealthy and

1221
00:59:18,660 --> 00:59:21,525
powerful had stacked the
deck against the poor,

1222
00:59:21,525 --> 00:59:24,690
making it hard for them
to clean up their lives.

1223
00:59:24,690 --> 00:59:27,585
The working Free Methodists,

1224
00:59:27,585 --> 00:59:30,240
the ones that Priscilla
talked about,

1225
00:59:30,240 --> 00:59:32,730
supported
government-sponsored reforms

1226
00:59:32,730 --> 00:59:34,920
that would redistribute wealth.

1227
00:59:34,920 --> 00:59:38,835
Reforms that the middle-class
white Protestants supposed.

1228
00:59:38,835 --> 00:59:41,730
The Free Methodists favored
government ownership of

1229
00:59:41,730 --> 00:59:44,874
utilities and
transportation of banks.

1230
00:59:44,874 --> 00:59:47,450
They favored laws that would
reduce corporate power.

1231
00:59:47,450 --> 00:59:48,800
Laws that would eliminate

1232
00:59:48,800 --> 00:59:51,740
child labor and unequal
pay based on sex.

1233
00:59:51,740 --> 00:59:54,320
They favored laws that would
establish minimum wages,

1234
00:59:54,320 --> 00:59:56,120
and maximum hours,
and laws that would

1235
00:59:56,120 --> 00:59:58,355
force the rich to
pay higher taxes.

1236
00:59:58,355 --> 01:00:00,470
Unlike many churches,
they allowed

1237
01:00:00,470 --> 01:00:02,520
their members to
join labor unions,

1238
01:00:02,520 --> 01:00:04,440
and they harbored
no illusion that

1239
01:00:04,440 --> 01:00:06,750
wealth was a sign
of God's favor.

1240
01:00:06,750 --> 01:00:09,825
As Free Methodist founder
BT Roberts wrote,

1241
01:00:09,825 --> 01:00:12,240
"There is no class of society in

1242
01:00:12,240 --> 01:00:13,710
such imminent danger of

1243
01:00:13,710 --> 01:00:17,230
eternal damnation
as of the rich".

1244
01:00:18,920 --> 01:00:22,680
We admire Emma Ray for
her concern for the poor,

1245
01:00:22,680 --> 01:00:24,480
for defending the
equality of women,

1246
01:00:24,480 --> 01:00:26,745
and for living out
racial reconciliation.

1247
01:00:26,745 --> 01:00:28,740
It's easy for us to do that

1248
01:00:28,740 --> 01:00:33,700
because those are now
good middle-class values.

1249
01:00:33,830 --> 01:00:37,965
But her Christianity
was not like ours.

1250
01:00:37,965 --> 01:00:41,415
Hers was a populist,
working-class Christianity.

1251
01:00:41,415 --> 01:00:43,185
If we had lived back then

1252
01:00:43,185 --> 01:00:44,970
our middle-class
values would have

1253
01:00:44,970 --> 01:00:47,550
clashed with her
working-class values.

1254
01:00:47,550 --> 01:00:49,950
We need to realize that
if she were with us

1255
01:00:49,950 --> 01:00:52,485
today here in this church,

1256
01:00:52,485 --> 01:00:55,725
we would welcome her to
preach from this pulpit,

1257
01:00:55,725 --> 01:00:58,635
but we would not
welcome the ecstatic,

1258
01:00:58,635 --> 01:01:02,580
exuberant Free Methodist
worship that she loved so much.

1259
01:01:02,580 --> 01:01:04,710
People freely testifying and

1260
01:01:04,710 --> 01:01:07,050
getting blessed and
praising the Lord and

1261
01:01:07,050 --> 01:01:09,240
running up and down
the aisles and jumping

1262
01:01:09,240 --> 01:01:12,135
over pews and
shouting the victory.

1263
01:01:12,135 --> 01:01:15,930
This is the white
people's religion

1264
01:01:15,930 --> 01:01:18,615
that the young man stained
with them praised so highly,

1265
01:01:18,615 --> 01:01:20,295
"I can't believe," he said,

1266
01:01:20,295 --> 01:01:24,100
"that white people have
a religion like this."

1267
01:01:26,750 --> 01:01:29,100
Not many of us would support

1268
01:01:29,100 --> 01:01:32,070
the aggressively
redistributionist politics

1269
01:01:32,070 --> 01:01:33,330
of these Free Methodist.

1270
01:01:33,330 --> 01:01:35,370
Politics that would
put them well to

1271
01:01:35,370 --> 01:01:37,680
the left of today's
Democratic Party.

1272
01:01:37,680 --> 01:01:40,410
Her worship, too disorderly,

1273
01:01:40,410 --> 01:01:43,305
her politics, too socialist.

1274
01:01:43,305 --> 01:01:45,165
The other side of the coin,

1275
01:01:45,165 --> 01:01:49,635
she and her Free Methodist
flock in Fremont area,

1276
01:01:49,635 --> 01:01:51,630
wouldn't be fooled
for a minute by

1277
01:01:51,630 --> 01:01:53,940
today's political rhetoric
about the need for

1278
01:01:53,940 --> 01:01:56,925
the poor to take more
personal responsibility

1279
01:01:56,925 --> 01:01:58,605
for their lives.

1280
01:01:58,605 --> 01:02:01,830
No one more than the old Free
Methodist believed that the

1281
01:02:01,830 --> 01:02:05,024
poor needed to take
responsibility for their lives.

1282
01:02:05,024 --> 01:02:07,380
But today, when income
inequality is now

1283
01:02:07,380 --> 01:02:09,750
greater than in the days

1284
01:02:09,750 --> 01:02:12,105
of lawless industrial
capitalism,

1285
01:02:12,105 --> 01:02:15,090
Sister Ray's holiness folks
would have instantly seen

1286
01:02:15,090 --> 01:02:16,770
the middle-class pieties about

1287
01:02:16,770 --> 01:02:19,815
personal responsibility
are in fact code for,

1288
01:02:19,815 --> 01:02:22,215
it's their fault they're poor,

1289
01:02:22,215 --> 01:02:25,965
and the main excuse to
turn our faces away.

1290
01:02:25,965 --> 01:02:28,020
This is why Dr. Perkins,

1291
01:02:28,020 --> 01:02:29,700
I think, helps us understand,

1292
01:02:29,700 --> 01:02:32,579
and not only where
Alma White went wrong,

1293
01:02:32,579 --> 01:02:34,680
but also to understand the whole

1294
01:02:34,680 --> 01:02:36,615
of Emma Ray and her ministry,

1295
01:02:36,615 --> 01:02:39,175
not just the parts that
were comfortable with.

1296
01:02:39,175 --> 01:02:43,520
Together with Priscilla
and Dr. Perkins teach

1297
01:02:43,520 --> 01:02:45,500
us that Emma Ray and those White

1298
01:02:45,500 --> 01:02:47,975
Free Methodist lived
at Christianity,

1299
01:02:47,975 --> 01:02:50,590
in which preaching the
gospel to the poor,

1300
01:02:50,590 --> 01:02:53,085
relocating to live
with the poor,

1301
01:02:53,085 --> 01:02:55,260
fixing their eyes on the poor,

1302
01:02:55,260 --> 01:02:58,380
reconciling the racist
and sexism classes,

1303
01:02:58,380 --> 01:03:00,825
and redistributing
the nation's wealth,

1304
01:03:00,825 --> 01:03:02,910
all came together in

1305
01:03:02,910 --> 01:03:08,310
an integrated holistic
holy ministry. Thank you.

1306
01:03:08,310 --> 01:03:25,380
[APPLAUSE].

1307
01:03:25,380 --> 01:03:27,000
I believe we have
a bit of time for

1308
01:03:27,000 --> 01:03:28,950
some questions from the floor,

1309
01:03:28,950 --> 01:03:31,815
I don't know if we
have a microphone.

1310
01:03:31,815 --> 01:03:35,250
Anybody who's able
to answer that one?

1311
01:03:35,250 --> 01:03:38,310
Then, you're going to
need to stand and shout.

1312
01:03:38,310 --> 01:03:45,450
[BACKGROUND].

1313
01:03:45,450 --> 01:03:46,470
Which one's your water?

1314
01:03:46,470 --> 01:04:19,710
[BACKGROUND]

1315
01:04:19,710 --> 01:04:20,880
That's a great question, Kim.

1316
01:04:20,880 --> 01:04:23,250
Thank you. I wish I had
a great answer for it.

1317
01:04:23,250 --> 01:04:27,240
Maybe Mike does.
[BACKGROUND] Oh, I'm sorry.

1318
01:04:27,240 --> 01:04:30,555
Kim, who teaches
English here was asking

1319
01:04:30,555 --> 01:04:33,765
about why Mary Leakey
uses the third person.

1320
01:04:33,765 --> 01:04:36,255
She's one of the few who does,

1321
01:04:36,255 --> 01:04:39,570
and I truthfully don't
know why she does

1322
01:04:39,570 --> 01:04:42,975
that but that's her
standard practice.

1323
01:04:42,975 --> 01:04:44,880
It's really odd when
you're reading along in

1324
01:04:44,880 --> 01:04:48,360
her autobiography and
she's saying she,

1325
01:04:48,360 --> 01:04:50,715
but she's really
talking about me,

1326
01:04:50,715 --> 01:04:54,250
but I'm sorry I
can't answer why.

1327
01:05:02,720 --> 01:05:05,250
Well, we must have
done good work.

1328
01:05:05,250 --> 01:05:17,070
[BACKGROUND]

1329
01:05:17,070 --> 01:05:23,985
Thank you. [LAUGHTER]
Dr. Reinsma,

1330
01:05:23,985 --> 01:05:27,480
another member of the
English department,

1331
01:05:27,480 --> 01:05:30,315
mentioned that Margery
Kempe, who is that?

1332
01:05:30,315 --> 01:05:32,745
It's the earliest
autobiography, isn't it?

1333
01:05:32,745 --> 01:05:35,700
In the English language
in the 14th century

1334
01:05:35,700 --> 01:05:40,330
also speaks in the
third person as well.

1335
01:05:41,870 --> 01:05:44,700
Maybe it's a device to

1336
01:05:44,700 --> 01:05:47,910
deflect attention
away from herself,

1337
01:05:47,910 --> 01:05:49,530
and in doing so, she

1338
01:05:49,530 --> 01:05:52,890
got us talking about
her the whole time.

1339
01:05:52,890 --> 01:05:56,640
[LAUGHTER]

1340
01:05:56,640 --> 01:05:58,320
But she doesn't,

1341
01:05:58,320 --> 01:06:01,650
as many women mistakes
and so forth,

1342
01:06:01,650 --> 01:06:03,435
she doesn't belittle herself.

1343
01:06:03,435 --> 01:06:06,000
She'll talk about herself
as timid a little bit,

1344
01:06:06,000 --> 01:06:11,370
but she doesn't take that she
and then continue to say,

1345
01:06:11,370 --> 01:06:12,690
like many of the mystics did,

1346
01:06:12,690 --> 01:06:14,625
I'm a worm or
something like that.

1347
01:06:14,625 --> 01:06:17,170
It doesn't seem to be

1348
01:06:17,200 --> 01:06:21,420
included along with
self-deprecation.

1349
01:06:22,520 --> 01:06:23,880
Joy?

1350
01:06:23,880 --> 01:06:32,130
[BACKGROUND]

1351
01:06:32,130 --> 01:06:34,410
Great question from Joy,

1352
01:06:34,410 --> 01:06:36,810
who's a UCC pastor in Magnolia.

1353
01:06:36,810 --> 01:06:42,990
Why did the AME Church
pastor ask Emma to move on?

1354
01:06:42,990 --> 01:06:46,385
He didn't technically
ask them to move on.

1355
01:06:46,385 --> 01:06:48,755
But there is, as
Mike alluded to,

1356
01:06:48,755 --> 01:06:50,510
and Quinton Taylor at U-Dub,

1357
01:06:50,510 --> 01:06:52,310
who's done a lot of
work on Seattle,

1358
01:06:52,310 --> 01:06:53,585
African- American community in

1359
01:06:53,585 --> 01:06:56,960
Seattle talks about
the class divide

1360
01:06:56,960 --> 01:07:02,940
between the middle-class
Blacks who had homes,

1361
01:07:02,940 --> 01:07:05,265
who had jobs, who were employed,

1362
01:07:05,265 --> 01:07:09,165
they were the longtime
residents versus the,

1363
01:07:09,165 --> 01:07:15,210
not only African Americans as
we saw, as Mike mentioned,

1364
01:07:15,210 --> 01:07:17,040
because of the White population,

1365
01:07:17,040 --> 01:07:18,825
you had more Whites living in

1366
01:07:18,825 --> 01:07:22,365
a Lessler way and down
in Pioneer Square.

1367
01:07:22,365 --> 01:07:24,495
He was really concerned.

1368
01:07:24,495 --> 01:07:27,120
A lot of it was financially
motivated because they

1369
01:07:27,120 --> 01:07:29,865
had just bought property and
we're building a church,

1370
01:07:29,865 --> 01:07:32,715
and the women were the
successful fundraisers.

1371
01:07:32,715 --> 01:07:34,290
They were the ones
who were having

1372
01:07:34,290 --> 01:07:36,765
the big sales and whatever.

1373
01:07:36,765 --> 01:07:39,179
What he saw is that
their attention

1374
01:07:39,179 --> 01:07:41,490
was being diverted,
as Mike mentioned,

1375
01:07:41,490 --> 01:07:44,399
from the middle-class
Black church

1376
01:07:44,399 --> 01:07:47,115
to those on the margins.

1377
01:07:47,115 --> 01:07:51,480
His campaign was so strong that,

1378
01:07:51,480 --> 01:07:54,270
as Mike mentioned, Emma
was the only one that

1379
01:07:54,270 --> 01:07:57,090
remained active in the WCTU,

1380
01:07:57,090 --> 01:07:58,680
so it was a class.

1381
01:07:58,680 --> 01:08:00,030
It's interesting with such

1382
01:08:00,030 --> 01:08:02,400
a small African-American
population

1383
01:08:02,400 --> 01:08:03,570
to have this class

1384
01:08:03,570 --> 01:08:08,895
divide is remarkable. Thanks.

1385
01:08:08,895 --> 01:08:11,200
One more question.

1386
01:08:13,520 --> 01:08:15,120
Hi Matt.

1387
01:08:15,120 --> 01:08:44,340
[BACKGROUND]

1388
01:08:44,340 --> 01:08:45,030
I'm going to start,

1389
01:08:45,030 --> 01:08:47,760
and I'm sure Mike,

1390
01:08:47,760 --> 01:08:49,560
he's the real historian.

1391
01:08:49,560 --> 01:08:51,660
By the way, I need to say that

1392
01:08:51,660 --> 01:08:53,430
when Jack and I came
to interview here,

1393
01:08:53,430 --> 01:08:56,310
we asked to meet
with Mike because we

1394
01:08:56,310 --> 01:08:59,775
had such admiration for him.

1395
01:08:59,775 --> 01:09:02,085
When he said SPU was good,

1396
01:09:02,085 --> 01:09:06,360
we were good.
[LAUGHTER] I'm sorry.

1397
01:09:06,360 --> 01:09:08,490
Matt asked about how

1398
01:09:08,490 --> 01:09:11,100
politically charged
the context was,

1399
01:09:11,100 --> 01:09:13,140
and how much these women were

1400
01:09:13,140 --> 01:09:16,560
involved in politics.
Is that close enough?

1401
01:09:16,560 --> 01:09:19,540
I'll take a stab at it.

1402
01:09:19,730 --> 01:09:22,635
Emma and Mary Lee,

1403
01:09:22,635 --> 01:09:26,055
in terms of their
political involvement,

1404
01:09:26,055 --> 01:09:30,180
were not nearly as politically
involved as Alma White.

1405
01:09:30,180 --> 01:09:32,160
Alma, as I said,

1406
01:09:32,160 --> 01:09:34,470
was a card carrying member of
the National Woman's Party,

1407
01:09:34,470 --> 01:09:35,610
which at the time this

1408
01:09:35,610 --> 01:09:38,430
is after now the
19th Amendment was

1409
01:09:38,430 --> 01:09:40,710
passed and the
National Woman's Party

1410
01:09:40,710 --> 01:09:42,840
was not a huge deal.

1411
01:09:42,840 --> 01:09:45,165
In fact, it was on the margins.

1412
01:09:45,165 --> 01:09:47,250
She is much more politically

1413
01:09:47,250 --> 01:09:50,955
involved than either
Emma or Mary Lee,

1414
01:09:50,955 --> 01:09:53,325
and their ministry,

1415
01:09:53,325 --> 01:09:55,380
as Mike said, was very much to

1416
01:09:55,380 --> 01:09:57,765
the individual and
individual by individual.

1417
01:09:57,765 --> 01:10:00,630
As the individuals
are converted,

1418
01:10:00,630 --> 01:10:02,070
then they in a sense,

1419
01:10:02,070 --> 01:10:03,405
turn their life around.

1420
01:10:03,405 --> 01:10:05,250
But I don't see a lot of

1421
01:10:05,250 --> 01:10:08,670
political talk from
either one of them.

1422
01:10:08,670 --> 01:10:12,240
That's right. Well, you
can't determine though,

1423
01:10:12,240 --> 01:10:14,760
about the holiness
churches and politics is

1424
01:10:14,760 --> 01:10:17,430
that they virtually all
voted in elections,

1425
01:10:17,430 --> 01:10:19,020
and they virtually always voted

1426
01:10:19,020 --> 01:10:20,910
for the Prohibition Party.

1427
01:10:20,910 --> 01:10:23,295
Their chief political concern

1428
01:10:23,295 --> 01:10:25,575
was prohibition of
alcoholic beverages.

1429
01:10:25,575 --> 01:10:28,740
Now, we tend to think of that
as moralistic, but in fact,

1430
01:10:28,740 --> 01:10:32,945
it was highly political and
economic because in this era,

1431
01:10:32,945 --> 01:10:34,790
the liquor power and

1432
01:10:34,790 --> 01:10:36,860
the liquor trusts
were considered

1433
01:10:36,860 --> 01:10:39,350
one of the main
corruptors of government.

1434
01:10:39,350 --> 01:10:41,330
Very much this tied them in with

1435
01:10:41,330 --> 01:10:43,490
the progressive
politics of the era,

1436
01:10:43,490 --> 01:10:47,285
and in their long rhetoric
attacking the liquor trust,

1437
01:10:47,285 --> 01:10:48,520
they would also attack

1438
01:10:48,520 --> 01:10:51,855
the money trust and the
other trusts, and so forth.

1439
01:10:51,855 --> 01:10:53,700
They were very much
concerned about

1440
01:10:53,700 --> 01:10:56,700
the money power and corporate
power corrupting America.

1441
01:10:56,700 --> 01:10:59,310
But we do need to realize
that prohibition was

1442
01:10:59,310 --> 01:11:02,820
their central
political interest.

1443
01:11:02,820 --> 01:11:04,710
Virtually every Free
Methodist would've

1444
01:11:04,710 --> 01:11:07,450
always voted for the
Prohibition Party.

1445
01:11:08,270 --> 01:11:10,740
Let me just say one more thing.

1446
01:11:10,740 --> 01:11:13,740
First of all, thank
you again for coming.

1447
01:11:13,740 --> 01:11:16,050
A lot of the work for

1448
01:11:16,050 --> 01:11:19,635
this lecture is actually
in my new book,

1449
01:11:19,635 --> 01:11:22,140
which will be out this fall.

1450
01:11:22,140 --> 01:11:25,080
It is called, as Rob mentioned,

1451
01:11:25,080 --> 01:11:27,960
Building the Old Time Religion.

1452
01:11:27,960 --> 01:11:30,690
That picture actually
on the front is

1453
01:11:30,690 --> 01:11:34,379
from the Apostolic Faith
Mission in downtown Portland.

1454
01:11:34,379 --> 01:11:37,170
So there's a Pacific
Northwest field to

1455
01:11:37,170 --> 01:11:40,050
this book as well. Thank you.

1456
01:11:40,050 --> 01:11:51,180
Let's[APPLAUSE].

1457
01:11:51,180 --> 01:11:54,590
Thank you both. Would you

1458
01:11:54,590 --> 01:11:57,990
stand for a good
word, a benediction.

1459
01:12:00,130 --> 01:12:04,970
Gracious God would you
give us eyes to see,

1460
01:12:04,970 --> 01:12:08,530
and ears to hear,

1461
01:12:08,530 --> 01:12:12,345
and hearts to respond in faith.

1462
01:12:12,345 --> 01:12:15,810
We pray in the sweet
name of Jesus,

1463
01:12:15,810 --> 01:12:17,940
and all God's people said.

1464
01:12:17,940 --> 01:12:18,960
Amen.

1465
01:12:18,960 --> 01:12:20,860
Go in peace.