Posted on 08/21/2007 10:29:30 AM PDT by xzins
IN OCTOBER 1938, a petite gray-haired grandmother stood behind the pulpit of the Marion Cumberland Presbyterian Church and presided over a meeting of Kentucky Synod as moderator. At age seventy-six, she demonstrated the same discipline and skill in leadership that had insured the success of her difficult ministry. Elected to the office of moderator by acclamation, this woman now stood before a synod that had refused to recognize the validity of her ordination in 1889, almost fifty years before. Because of her tenacity of spirit and her deep commitment to God's call, Louisa M. Woosley was unafraid to challenge the tradition of the church that refused to admit women into the clerical office. Her efforts were rewarded as the church reversed its attitude toward her and other women within her lifetime.
Born in the hills of central Kentucky on 24 March 1862, Louisa Mariah Layman was introduced to religion by her staunch Baptist father. At the age of twelve, she experienced salvation, and soon after she was "impressed to labor in the vineyard of the Lord, seeing the harvest was truly plenteous and the laborers few." She thought herself disqualified from such a ministry by her youthful age and her limited educational background. Above that, she had no knowledge of any other woman whose ministry could serve as a model for her vocational decision. Throughout these younger years she struggled with this call that seemed impossible to fulfill. 1
In 1879, Layman married Curtis G. Woosley, a farmer. Secretly hoping that her husband would respond to God's call to preach, she entered the marriage, convinced that her struggle was over. Instead, her call became more intense as Curtis demonstrated no inclination for preaching. In the fall of 1882, with her two young children to care for, she began to read the Bible from cover to cover, hoping to justify her refusal "to obey the actions of the Holy Spirit and go to work for the Master." As she read, she marked every place a woman was mentioned. At the end of her study, she was "convinced of the fact that God, being no respecter of persons, had not overlooked the women, but that he had a great work for them to do.``2 With this new knowledge came a deeper anxiety. Certain that her community, church and family would reject her efforts to preach, she sought relief from her call. Approaching God in humility, she received a deep assurance of Christ's forgiveness, but she was clearly aware of God's claim on her life. Her call was sure; her courage was not.
Soon after this, her daughter became critically ill. Woosley was convinced that because she had used her children as an excuse to deny God's call, God was taking action against her to remove this obstacle to her ministry. In desperation, she prayed for God to heal her daughter as a confirmation of her own call to preach, with the promise that she would respond to God's will. When her child recovered, the awareness of having made a seemingly impossible promise drove Woosley into a dark depression. Her health failed to the point that she was confined to her room for six months. Weakened and helpless, unable even to raise herself to a sitting position in bed, she hesitated to comply with what she understood to be God's will. Finally, in her helplessness, she committed herself to God's call, saying, "Oh Lord, lead me in a plain path, and show me thy way, that I may walk therein." In faith she 'put her hand in [God's], as [God] reached out to help [her].'' 3
With her internal call resolved, Woosley's health began to improve. She kept secret her promise to God until an opportunity arose for her to act. The occasion presented itself on 1 January 1887, when the elders of the Macedonia Cumberland Presbyterian Church, her home church, invited her to preach in the absence of the pastor. Her call was confirmed by the joy she experienced as she preached. In Woosley's words, "My sky was without a cloud, so happy was I in the discharge of duty. I felt that the days of darkness were past, and that God's approval rested upon my labors.''4 In spite of opposition from family, friends, and community, she launched into her mission with zeal. Preaching in school houses and open fields until the doors of churches were opened to her, Woosley developed a reputation as an able evangelist. Eventually, the affection and support of her family was returned, and Cumberland Presbyterians in the area welcomed her into their pulpits with enthusiasm. 5
At the meeting of Nolin Presbytery, in 1887, Woosley presented herself as a candidate for the ministry along with five other persons. The following year, she delivered a doctrinal discourse, withstood an examination by the Committee on Literature and Theology, and subsequently was licensed to preach the Gospel. Her ministerial record for the year indicated that she had preached 267 sermons and witnessed 306 professions of faith with 119 additions to the church. With the prospect of even greater success, Nolin Presbytery appointed her as presbyterial missionary, giving her the freedom to evangelize anywhere within the bounds of the presbytery during the year which followed. 6
The 1889 meeting of Nolin Presbytery was held with the Ephesus congregation. At this historic meeting, it was ordered "that Brother G. E. Morris and Sister Louisa M. Woosley be ordained as ministers of the gospel." At the close of the morning session on Tuesday, November 5, Nolin Presbytery ordained her to the ministry of Word and Sacrament by the laying on of hands. 7
When the Kentucky Synod reviewed the minutes of Nolin Presbytery in 1889 and 1890, the irregularity of the presbytery's action in ordaining Woosley was discussed. After much debate, the Synod ruled "that the Confession of Faith in its form of Government and rules of Discipline makes no provision for such ordination" and that "the Presbytery had no authority either from the Confession of Faith, or from the Holy Scriptures for the ordination of a woman." 8 At the same time, a motion to instruct Nolin Presbytery to revoke Woosley's ordination died for lack of a second, leaving Nolin Presbytery free to carry her name on its ministerial roll for the next four years. 9
After the ruling by Kentucky Synod, Woosley decided to write her own defense of women's ordination. Based on her previous study of the Bible, Shall Woman Preach?, or the Question Answered was published by Woosley in 1891. Through its pages she exposed the faulty logic of her opponents, while using scripture to support the right of women to claim a divine call to ministry. After writing this book, she seemed content to let the published pages speak in her defense, as is suggested by her silence during the debates on the issue following the book's publication.
The regularity of Woosley's ordination was denied by Kentucky Synod again in 1893 when it declared her election as an alternate delegate to the 1894 General Assembly null and void. At the same meeting, a resolution was adopted which instructed Nolin Presbytery "to retire the name of Mrs. Louisa M. Woosley from its list of ministers," and endorsed Woosley as a "lay evangelist, and as one whose efforts the Lord has blessed." Commending her as a "consecrated efficient laborer in the master's cause" was considered by Kentucky Synod to be a sufficient recognition for a woman engaged in a preaching ministry within the Cumberland Presbyterian Church. 10
The decision was appealed to the 1894 General Assembly by Woosley and Nolin Presbytery. By a narrow margin, the Assembly voted to uphold the actions of Kentucky Synod and concurred in the endorsement of Woosley as a "lay evangelist." Nolin Presbytery's subsequent appeal to the 1895 General Assembly for a reopening of the case was denied." 11
When Kentucky Synod reissued its order for Nolin Presbytery to retire Woosley's name from its ministerial roll, Nolin Presbytery refused to comply. Believing that the authority to examine and ordain ministers lay solely within the jurisdiction of the presbytery, Nolin Presbytery was convinced that the Synod's action was unconstitutional and had disregarded Woosley's four-year standing as an ordained minister. Instead of erasing her name from the roll, Nolin Presbytery resolved the dilemma by granting Woosley a letter of dismissal with recommendation upon her request, thus granting her the status of minister in transitu. This allowed her to retain her ministerial standing while dropping her name from the roll of the presbytery. 12
Woosley continued to function as a Cumberland Presbyterian minister in transitu until she was received as a member of Leitchfield Presbytery in 1911. Her name was added to the General Assembly's roll of ordained ministers in 1913 without challenge. Three years later she was elected Stated Clerk of Leitchfield Presbytery and held that office for twenty-five years. She served as a commissioner to General Assembly three times and was elected moderator of Kentucky Synod in 1938.
Woosley's ordination did not simply set her apart for ministry; it transformed her into a symbol of women's equal partnership with men in the leadership of her church. Her very presence in the Cumberland Presbyterian Church challenged the long-held theological assumptions which had limited the sphere of women's activity and influence. As a symbol, she influenced greatly the church's life and thought.
The person behind the symbol was not, however, the radical reformer that one might assume. She was very much a product of late nineteenth-century American culture. While her style of life did not reflect the accepted role for women of her day, Woosley continued to exalt motherhood as a worthy vocation for a woman's life and appealed to woman's superior moral influence in the home as a reasonable defense of women's activity in the religious. sphere. As a traveling evangelist, she refrained from emotional ranting from the pulpit, preferring to call persons to conversion through calmly conveyed messages based on traditional Cumberland Presbyterian theology. The purpose of her preaching was to win souls to Christ and to inspire Christians to greater acts of service. Although faced with strong opposition, she never left the Cumberland Presbyterian Church, but steadfastly supported it all her life. The church was strengthened by her leadership as she quietly worked within the structures of power available to her.
Woosley's ministry allowed her, as a woman, to discover her own voice and exercise it in ways that were both profitable and powerful. Yet, her motives were not self-centered, but directed toward the good of human beings in much the same way as a mother cares for her family. While persons in authority discounted the importance of such a voice within the structures of power, men and women were drawn to hear this woman preach, perhaps out of curiosity for a new phenomenon or out of appreciation for the sincerity with which she delivered the ancient message. Persons today still testify to the great influence she had on their religious development through her preaching and her work as a presbyter.
Examination of the limited number of Woosley's sermons, notes, correspondence and publications which are still in existence reveals the strength of conviction held by this pioneer. Some of these documents reflect her sensitivity to women's issues of her day. In addition, many of her words resound theological motifs common to the period. Of all the themes that can be discerned, three seem to be most helpful in understanding the personality and motivation of this resourceful woman. These basic beliefs were that: 1. Women are equal partners in God's reign; 2. God's high calling is to live in service to humanity; and, 3. God invites humans into a personal relationship of love.
A reason for Woosley's ability to do what other women had not done before was that she never questioned her own mental and spiritual capacity to do the job. She believed in the equality of women with men, especially in the intellectual sphere. Although at times she did admit that women were physically weaker in some ways than men and claimed the superiority of women in the moral sphere, in every other way, she affirmed the equality of women and men. 13
In her book, Shall Woman Preach?, or the Question Answered, Woosley described in theological terms her understanding of the virtue and status of womanhood. According to her reading of scripture, God created men and women as equal partners who shared alike the responsibilities of life. Instead of placing woman in a subordinate position to man, God made woman as a "helpmeet" of equal authority. In this way,
Woman was given to man not as a slave, not as an inferior, not as a superior, but as an helpmeet~ Nothing is said of man's having authority over the woman; neither is it said that the man should have dominion over the things of the earth to the exclusion of the woman .... Not a word is said of man's sphere and woman's sphere, neither of his authority and her subjection; so, without a doubt, they ' stood on equal footing under the law. 14
With the Fall, however, came a change in woman's status. It brought about the subordination of women to men, giving men sole authority to rule. But Christ, who was born of woman, brought redemption and restored the original equality of women and men. True oneness was made possible through Christ. In Woosley's thinking, this allowed Christians to understand and practice equality between the sexes, because they knew that in Christ there was neither male nor female. Non-Christians continued to subordinate and often abuse women because they were operating out of the fallen order. Only Christians could approach each other as equals. 15
Woosley believed that as a result of redemption in Christ, the woman was capable of sharing equally in the spiritual realm. She writes:
Let the man and woman stand side by side, shoulder to shoulder, in defense of the cause of Christ. It necessarily follows, if they are heirs together of the grace of life, that each has a share (an equal share) in all that pertains to salvation through Christ; for the woman was created in the image of God just as was the man. And if she gains anything in Christ she gains equally as much as the man?16
She believed that women were just as capable of being led by the Holy Spirit, resulting in their ability to preach, teach and rule on an equal basis with men. The entrance of women into public ministries was evidence that the Holy Spirit did not exclude women from full partnership in the spiritual realm.
In her understanding, Christianity was exalted above other religions because of its power to liberate women. The elevation of women's status in society served as proof that Christianity was progressing and that man's character was improving, for "only when woman [was] held in high esteem, [did] man become noble and rise to true greatness." 17
Woosley did not place the responsibility for the liberation and elevation of women solely upon the men of the church, however. She challenged women to achieve high standards, thereby proving their worth and ability to the world. She was driven to achieve extremely high goals in her own life, believing that anything less would be compromising her womanhood as well as her faith. In her words:
The women of today, with all their advancements, have much to do in order to establish their capacity to work on an equal plane with the man, and still to maintain with gentle dignity the bright lustre of their true womanly nature. It only remains for woman to take hold boldly of the rights of progress, and to guide her destiny to the highest plane of success. This she may do, if she chooses .... There is a work for every one to do: and to establish her true dignity and worth, woman must have some noble purpose in life, and work for its attainment .... Woman's mission is to reach the noble and sublime, and unless she succeeds in making the world better and happier, by her work and by her life, she fails to attain unto the high standard assigned her .... If she fails in this work, the lustre of her womanhood's glory is dimmed thereby? 18
In her sermons, Woosley celebrated the glorious achievements of women. From the long-suffering mother who raised her children without the support of her husband, to the mother of James and John who boldly requested that positions of privilege be given her sons by Jesus, Woosley praised the work of nurturing and sacrificing for children as a sacred enterprise. She recognized women as divinely appointed teachers of the young and old alike. In many of her writings, she told the story of women of the Bible, painting their portraits as courageous leaders who remained faithful under adversity and exhibited outstanding heroism in the fighting and winning of battles for God. 19 The women of the Bible were held up as examples for women of her day, just as the women to whom she preached were called to serve as examples for the women who followed them. She believed that freedom for women to act as equals with men would not be long in coming. In her idealism, she wrote,
Great moral revolutions are shortly to transpire, and... good men and women will soon stand side by side in the defense of the gospel, and of everything that is pure, good and holy. The walls that divide Christian men and women in their work will soon crumble in the dust; for God's people are one people .... Then let America's women press forward to higher attainments; for, if Christ is ever proclaimed universal King, it must be done by the united voices of men and women. 20
Woosley was convinced that the liberation of women was intrinsic to the nature and mission of the church. Setting free the women of all nations and cultures was a first step in drawing the world into the reign of God. 21 She believed that if the church would destroy the old illusions about separate spheres of power and influence, the human resources that would be released could carry enough collective force to win the world for Christ.
Infused with this view of Christian progress, Woosley did her part to encourage noble behavior in American Christians at home, while supporting the foreign mission effort. She took an active role in the support of the Woman's Board of Foreign Missions, often delivering prayers before presbyterial, synodical and convention meetings and frequently serving as a speaker on mission themes. When a woman from her home presbytery presented herself for service in foreign missions, Woosley assumed the role of mentor, grooming her for leadership in the public arena. In 1924, Woosley was awarded the first Perpetual Membership given by The Woman's Board, and later she was awarded the first Patron Membership in honor of her work for missions. 22 Many of her personal records reveal significant financial contributions for home and foreign missions, as well.
Much of her preaching and teaching served to exhort both women and men to commit their fullest potential to courageous acts of service for God's cause. From the examples of the valiant actions of persons in the Bible, especially those of Jesus, she would challenge people to act sacrificially. This is demonstrated in an excerpt from her sermon about the "must" that' motivated Jesus:
Have you not noticed that little word "must," as it runs through the earthly life of the man Christ Jesus?...That 'must' tells us of a compelling power all through our saviour's life--the power of devotion to His Father's will and passion for souls. His whole life was controlled by a single purpose, and He set His face like a flint toward its accomplishment .... Have we the same fixed purpose, the same impelling power gripping and guiding us? Or, is our life merely one of easy drifting with the current, and is our activity but the following of the line of least resistance? 23
The description of the forces controlling Jesus' mission and ministry mirrored Woosley's own singleness of purpose. She strove for perfection in her daily life and work. Always immaculately dressed in black or an occasional black skirt and white blouse, Woosley demonstrated remarkable rigor in her exercise of piety. Although at times her strictness alienated those around her, she consistently demonstrated her beliefs through her devotion to disciplined study, worship and charity. Her commitment to the highest personal standard is best reflected in a hand-written statement recorded on the front leaf of her Bible:
...I will not do [any]thing that I would refrain from doing if Jesus were in person standing before me or undertake anything I can not ask Him help me do. Nor will I do anything I think it possible I may repent in the uncertain hour of my certain death. Every day shall be marked by at least one act or look of love. Wherever I do, whatever I do I will pray to God that I may commit no sin, but be the cause of some good. I will open and close the gates of day with prayer. I will sigh to Cod continually for the Holy Ghost to fill me and help me carry out these rules and so keep myself unspotted from the world and in all humility sit at Jesus' feet until His will shall be my meat and drink and He shall say it is enough, come up higher. So help me God with steady gaze, til then to look to Him whose heart bled and broke for me. L M W Aug. 1, 1908. 24
Woosley's devotion to the mission of winning souls for Christ and exhorting persons to greater service carried her into a demanding evangelistic ministry for more than thirty years. Her career required that she travel sometimes as many as ten months out of the year, preaching as often as three times a day. Her stamina was tested many times, and occasionally she gave in to exhaustion. Still, her devotion to her work surpassed all other concerns of her life. During one particular campaign, away from her family during the Christmas season, she wrote in a postcard to her son, Jasper:
Dec. 24, 1912, Iantha, Missouri
I came this time just to let you know I am thinking about you .... I am so lonesome today, have no services, had to give way to two Xmas trees in the ME and CP churchs [sic] and I always get restless when not at work. Will continue the meeting tomorrow. This has been a hard proposition. Not much light on the way yet .... Your mother. 25
This proved to be a particularly hard period in her ministry, for earlier she had written in a postcard to her daughter-in-law Irene:
June 1, 1912
My dear Irene, am working hard for a meeting but find there are many obstacles to be overcome and it is going to take time. I do so much want a good 0ld time revival. I feel I need it myself and I must have it and I write to ask you [to] pray especially for me now. I am passing through a great trial, an awful struggle and if I can but have the victory in this meeting it will be to me a great help and inspiration and then for the work [sic] sake .... Your little mother 26
For Woosley, the dignity of one's life lay in the quality of one's work. Successful living meant doing the little things well and meeting the requirements set for one's life by society, family, church and above all, God. Strength of character was the sign of a good person.27 This belief was most clearly articulated whenever Woosley preached to an all male congregation, a frequent occurrence during her revival meetings. In one of her early sermons to men, she observes that society is "overstocked with a certain kind of the male species. Namby, pamby sort...living like parasites," while the world needs "men of industry, activity, thought, purpose; men of heart." Throughout the sermon she challenges the men to strengthen their resolve and take a stand for what is right, ending with the verse: 'For right is right, and God is God, and God and right will win. To falter would be cowardice, to doubt would be a sin. 28
Woosley continued to exhort persons to courage and faith throughout her ministry. Even near the end of her life, she held fast to an optimistic belief in power of human effort to accomplish God's purposes. Addressing the members of Kentucky Synod as retiring moderator in 1939, Woosley restates her claim that,
We are not only to be hearers, but doers of the Word. God saved you for service. As the prophet was, you may be eyes to the blind, feet to the lame. Someone is looking your way for help, for light, a lift. God has no other hand than yours and mine with which to lift fallen humanity. Dare we fail Him? A long pull, a strong pull, a pull all together and we will make this the best year of our history. 29
The disciplined devotion which marked Woosley's extensive career allowed her to accomplish remarkable results as an evangelist. Her records show that by the age of fifty, she had preached a total of 6,343 sermons, witnessed 7,664 professions from which 2,506 members had been added to church rolls, and baptized 358 persons in as many as thirteen states. 30 For all that she had accomplished, she was never boastful of what she had done. In fact, she spoke little of her career in later life and was convinced that she "never did enough.'' 31
Throughout her ministry, Woosley appears to have been driven by an overwhelming desire to succeed in order to prove her value and usefulness as a human being. Her Evangelistic Logs were filled with detailed statistical information about every revival that she held, as if she were keeping a tally of her winnings. Often her exhortations to other persons echoed the deep desire for true greatness in her own heart. At times, this may have been the case. However, like many women, Woosley was more often activated, not from a desire for public acclaim, but from a desire to please the one she loved. She wanted to please God.
Woosley was not a sophisticated theologian. Although she could articulate clearly the doctrines of the Cumberland Presbyterian Church, she did not approach theology systematically, but relationally, preferring to speak of Christ as a "lover' or '"friend", and to describe God as a generous, loving parent. Her theology drew upon her experience as a woman and a mother, more than on the complex theological discussions of the day.
In reference to her experience of salvation at an early age, Woosley described her relationship with God as one of peace and joy. 32 In her earliest sermon, she presented a theology of grace which depicted the atonement as an act of supreme love by a God who cares deeply for the well-being of the world. Faith was described as 'the hand that takes hold upon God and Christ or touches as it were the hem of his garment.'' 33 It was primarily through female metaphors that she disclosed her belief in a nurturing, loving God.
Of all the images she used for God, the "Good Father" image was her favorite. Interestingly, the meaning of the term "father" was frequently explained through maternal images. In one sermon entitled "Fatherhood of God," Woosley imaged a love relationship between a mother and a child, and then names God as "a spirit as gentle as a dove, pure as sunlight, tender as a mother.'' 34 In many sermons she employed the biblical metaphor of the "hen gathering her brood" as a description of God's compassion. In addition, she illustrates the love of God by using stories of compassionate and sacrificial acts of women.
Her relation to Jesus Christ was even more personal than her experience of God as "Father." She felt that Christ most perfectly revealed the nature of God, and. without Christ, God's nature could not be understood. Not only was Jesus full of compassion and good will for human beings, but she trusted Jesus Christ to be faithfully consistent in concern for her. In most intimate terms, she describes, God as "making love to us" in Christ, and Jesus as a "lover who touched men.'' 35
This helps to explain the hand-written entry on one of the back pages of Woosley's Bible. The words describe her deep devotion to God as lover:
True love is not cold, selfish and calculating. It thinks not of itself. It gives all. It desires to please God. His will its pleasure, His favor its life, His smile its joy. True love is sincere not pretence [sic], does not profess much but delights to sit at His feet. 1 Pet 1:8 Whom having not seen I love. A profession of love not founded in the heart is exceedingly hateful to God. Insincerity spoils any profession. I thank the [sic] with every drop of blood in my body and love Thee with every heart throb. Like the widows oil pour it out that it may be increased. 36
Woosley's affection for God may have grown out of the deep affection that she held for her own family. Her children were deeply devoted to their mother and she to them. Although her husband and children felt neglected at times because? of Woosley's long absences, they remained loyal supporters of her work. She kept in close touch with her son, Jasper, often expressing her deep affection through letters, postcards and gifts. Vianna remained close to her mother, through frequent visits and correspondence, and after her father's death, provided a home for her mother with her family in Lexington, Kentucky. 37
The ministry of Louisa M. Woosley extended over a fifty-year period. For over thirty-five years, she engaged in an evangelistic career. When requests for revival preaching began to subside, -Woosley became the pastor of three congregations in the Caneyville area. For a decade Woosley divided her time between the pastorate and occasional revivals in the region. When forced by Curtis' death to relocate to a city with no Cumberland Presbyterian Church, she became the teacher of the Ladies Bible Class of the First United Methodist Church. She found a way to minister wherever she lived.
During her later years, Woosley's eyesight failed her, and she spent her final year confined to her bed, after breaking a hip. Until her death, she was comforted by the memory of scripture and songs that had been a part of her life. She died on 30 June 1952. In fitting tribute, this gospel song which she sang on her deathbed was sung at her funeral:
| My latest sun is sinking fast, My race is nearly run; My strongest trials now are past, My triumphs begun. O, bear my longing heart to Him, Who bled and died for me; Whose blood now cleanses from all sin, And gives me victory. |
O come, angel band, come and around me stand, · O bear me away on your snowy wings to my immortal home. 38 |
NOTES
1. Louisa M. Woosley, Shall Woman Preach?, or the Question Answered (Caneyville, KY, 1891 ), pp.189f.
6. Nolin Presbytery (CPC), Minutes, 1887, p.73; 1888, pp. 89-92, 95.
8. Kentucky Synod (CPC), MS. deliverance, October 1893, Louisa M. Woosley Papers, Arch. File 'Ordination", Historical Foundation of the Cumberland Presbyterian Church, Memphis, TN. Hereafter cited as Woosley Papers.
9. Cumberland Presbyterian Church, General Assembly, Minutes, 1894, pp. 24f.
10. Kentucky Synod, MS. deliverance.
11. General Assembly, Minutes, 1894, pp. 22ff.; 1895, pp. 34ff.
12. Nolin Presbytery, Minutes, 1896, pp. I06f.; 1897, pp. 3, 5.
13. Woosley, Sermon, 'What is the Matter with the World,' Woosley Papers.
14. Shall Woman Preach..., p. 51.
19. Woosley, Sermons, 'Mothers Who Stand Alone' and 'Every Wise Woman Buildeth Her House,' based on Proverbs 14:1. Woosley Papers.
20. Shall Woman Preach p. 186.
22. Mary E. Fults, 'Mrs. L. M. Woosley," Unpublished paper, Woosley Papers.
23. Woosley, Sermon on John 4:4, Woosley Papers.
25. Louisa Woosley to Jasper Woosley, 24 December 1912, Woosley Papers.
26. Louisa Woosley to Irene Woosley, I June 1912, Woosley Papers.
27. Shall Woman Preach .... p 171.
28. Woosley, Sermon on Proverbs 8:4, Woosley Papers.
29. Woosley, Sermon 'Doing His Work', reprinted in the Cumberland Presbyterian 161 (13 October 1989):11.
30. Woosley, Evangelistic Records, Woosley Papers.
31. Telephone interview with Louise Slaton Davis, 18 February 1988.
32. Shall Woman Preach .... p. 190.
33. Woosley, Sermon on Amos 4:12, Woosley Papers.
34. Woosley, Sermons, Woosley Papers.
35. Sermon, 'Fatherhood of God,' Woosley Papers.
37. Interview with grandchildren, Joe C. Woosley and Mildred Woosley, 21 June 1988.
38. Personal papers, Woosley Papers.
[Source: American Presbyterians 68:4 (Winter, 1990), pages 221-230]
She had lived the last 20 years in Lexington with a daughter, Mrs. J. T. Slaton, who survives her.
Mrs. Woosley was ordained in 1889 and spent many years in evangelistic work. She was a member of Leitchfield Presbytery at the time of her death.
She is the author of a little book, "Shall Woman Preach?"
[Source: The Cumberland Presbyterian, July 22, 1952, page 4]
Mrs. Woosley, Kentucky
Rev. Mrs. Louisa M. Woosley will be remembered as one of the outstanding evangelists of the Cumberland Presbyterian Church and a pioneer in her field of ministry. She was a member of a large family of early settlers--the Laymans--of old Grayson County, Kentucky. She was born March 24, 1862 and was married to Curtis G. Woosley in 1879. After the death of her husband, Sept. 29, 1930, she made her home with her daughter, Mrs. J. T. Slaton, 1421 Richmond Rd., Lexington, Ky.
Mrs. Woosley felt the call of her Lord and Master to ministerial service in the early years of her married life. She faced, with courage, the criticism and prejudice of a woman being in public life and especially in a pulpit. Her faith and ability won the battles and she was ordained to the full work of the gospel ministry in 1889 by the Nolin Presbytery of the Cumberland Presbyterian Church. For more than 45 years she was very active in evangelistic services, holding revivals by the hundreds over the central area of the United States, as far west as Oregon and Washington. Compiled records of the first 25 years of her ministry show one hundred thousand (100,000) souls have been saved under her ministry in twenty states.
Mrs. Woosley filled the pulpit with grace and dignity. She was a small attractive, modestly dressed woman. With her culture, charm and knowledge of the Bible and God's plans for saving souls she was an inspiration to all who heard her.
During the later years she became less active in the ministry of her church's evangelistic program and consecrated herself, her time and devotion as a teacher of the Ladies Bible Class, First Methodist Church, of Lexington. With love and loyalty, she was ever true to her own church.
In many homes of the nation will be found the little book published by Mrs. Woosley in 1891, "Shall Woman Preach?"
Among the bereaved are her daughter, Mrs. J. T. Slaton, Lexington, Ky., a son, Jasper L. Woosley, Carlisle, Arkansas; a brother, Hardin Layman, Aberdeen, Washington; three sisters, Mrs. Melissa Covert, Aberdeen, Washington; Mrs. Ida Daugherty and Mrs. Dora Likens, Caneyville, Kentucky; also nephews and nieces, six grandchildren and nine great grand-children. Her body was laid to rest beside her husband in the Lexington Cemetery, July 2.
[Source: The Cumberland Presbyterian, August 26, 1952, page 15]
“Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence.” - I Timothy 2:11-12
“Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.” - I Corinthians 14:34-35
This giant post is as all well and good but the Bible is very clear on this issue. Not that it matters to some.
Actually, the bible is not clear on this. (See above italicized for an example of her outreach.)
Quoting Joel, Peter said: "Your sons and DAUGHTERS shall prophesy..."
Thanks for the ping. My first thought is what Sloth says in #3. I’m not likely to have my opinion changed so I’ll look for holes to poke in the paper.
Jesus chose no female disciples. That’s not accidental.
There’s a difference between someone walking down the aisle at an altar call, and a person actually being drawn to Christ.
I’m sorry but it’s very clear. Very clear.
I was wondering when you’d show up. :>)
Here’s a question: Is there a New Testament difference between an elder, deacon, prophet, evangelist?
For example, does an evangelist have to be an elder or a deacon? If so, what scripture says that?
Compiled records of the first 25 years of her ministry show one hundred thousand (100,000) souls have been saved under her ministry in twenty states.
Did God compile those records?
Simply not true. Jesus had lots of female disciples.
See #10
See #10
After trying to read this but not finishing I notice that it is a really sweet bed time story but that it is totally devoid of scripture.
Devoid of scripture.
Yep.
It’s about effectiveness, although section 2 or 3 gets into her thoughts on the subject. Her book went into detail.
What about #10?
There is a difference between elders and deacons, as they are given separate qualifications in I Timothy 3. An evangelist may very well be one or the other, but there is no requirement. A prophet is something else altogether, someone who has knowledge/teaching directly and supernaturally imparted by God.
Here’s a question: Is there a New Testament difference between an elder, deacon, prophet, evangelist?
For example, does an evangelist have to be an elder or a deacon? If so, what scripture says that?
Yes there are differences between the two positions of elder and deacon and the gift of prophet and evangelist. For starters two are positions and two are gifts. I'm surprised you left out pastor which is such an incredibly popular word in modern Christianity so such an umpopular word in the Bible.
I also think that you are going to quote the verse where the term deaconess is dropped and suggest that that allows women to be all of the above. The fact remains that women are not supposed to speak in the church nor to have authority over men. That is the clear teaching so the terms prophetess and deaconess must fit into that context.
I visited a church with a female pastor once just for fun. What she said was not so bad though I found it very ironic that she, a female, pointed to the bible telling people to read and believe it. So what's wrong with her doing that, is her heart not in the right place, is her faith not worthy, is her worship not worthy.
The example I considered is Saul who wanted to worship and make supplication to God via a burnt offering. So what's wrong with a king doing that if he wants to worship and pray? Nothing, except that he was not allowed to, it was not his place to do that. He also paid the price for it and what he though of as worship was later called rebellion and compared to witchcraft.
Does an evangelist have to be an elder or deacon?
Do you have a scripture for that?
Switch “Apostle” for “disciple” (which I believe to be what he intended to say) and the point still holds.
Do you know of any scripture that says an evangelist or prophet MUST be an elder or deacon?
If you don’t, then a female can be an evangelist or prophet. (In fact, Peter says that women will be prophets.)
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