In 1912, Maria Woodworth-Etter burst on the Pentecostal scene, holding meetings at F.F. Bosworth’s influential church in Dallas, Texas (Bosworth, “Pentecostal . . . ” 10). Fred Bosworth, who was an early convert of Charles Parham in the failed utopian community of John Alexander Dowie’s Zion, Illinois, invited Woodworth-Etter to Dallas after hearing her speak in Indianapolis. A five-month campaign ensued in the city, and reports of the meetings were publicized in Word and Witness and the Latter Rain Evangel, which held wide circulation amongst Pentecostals. One such article describes a veritable heaven on earth:
The lame, the blind, the deaf, the dumb, the palsied, the paralytic, cancers, those suffering from operations, and others dying with incurable diseases, have been wonderfully converted and healed by the power of God. Sinners are converted and flock to Jesus for salvation; and Christians are baptized with the Holy Ghost. This meeting is nothing to what it shall be by the grace of God. Sister Etter will remain here for some months. (Bosworth, “Wonders of God . . . ” 3)
During her sojourn at Bosworth’s thriving work, Woodworth-Etter ingratiated herself to many Pentecostal audiences with her flamboyant and zealous preaching and her emphasis on holiness, healing, the power of the Spirit, and the preeminence of the Name of Jesus.
Maria Woodworth-Etter had a patchwork theological history. Her family joined the Disciples of Christ Church when she was a girl. She felt called to the ministry as a teenager, but Disciples of Christ disallowed female preachers. When she married Philo Harrison Woodworth, a Civil War veteran with little spiritual inclination, she resigned herself to the daily grind of agrarian life; but after the death of five of her six children, she began to yield herself to the calling. Despite opposition from her remaining daughter and husband, Woodworth-Etter could not resist the overpowering burden for souls that seemed to transfix her. She experienced a series of visions, including the suffering of souls in hell and unharvested fields of wheat. At last, her will was broken, and she answered “Yes, Lord; I will go” (Woodworth-Etter, DSW, 25-28). She attended several Quaker meetings, where she testified, but her preaching ministry began under the auspices of the United Brethren in 1880. In 1884, she received licensure with the Churches of God (Anderson, Indiana) as “Eldership Evangelist” (Warner 4, 30).
It is not at all clear when Maria Woodworth-Etter received the baptism of the Holy Ghost, speaking in tongues, but she seems to have accepted the sign of the baptism, though she had no direct association with the Pentecostal Movement before the protracted revival in Dallas in 1912. She often referred to the “baptism of the Holy Ghost” in her journalistic books, but she never explicitly mentions speaking in tongues in any of her early writings, though her language is “Pentecostal”:
The power of the Holy Ghost came down as a cloud. It was brighter than the sun. I was covered and wrapped up in it. My body was light as the air. It seemed that heaven came down. I was baptized with the Holy Ghost, and fire, and power which has never left me. Oh, Praise the Lord! There was liquid fire, and the angels were all around in the fire and glory. (Woodworth-Etter 28)
Maria Woodworth-Etter was undoubtedly the most successful female evangelist of the early 20th Century. She attracted as many as 25,000 to a single service, and she crossed the country filling churches, halls, and tents with seeking souls (Warner 30). Her meetings were marked by the manifestations that many associated with frontier revivals of the early 19th Century, and her pulpit persona was commanding. A front-page New York Times article from January 1885, detailed some of the “strange scenes” at meetings held in Hartford City, Indiana: “Scores have been stricken down at these meetings, and whatever forms the limbs or body chance to assume in that position, immovable as a statue, they remained . . . ” Further, the newspaper described the revival’s charismatic leader: “The lady evangelist, Mrs. Woodworth, is a lady of fine physique, comely, and of a commanding appearance, and while not highly cultured and refined yet she is an impressive speaker, and when speaking keeps her hands in constant motion.” During the meeting, she was also subject to the ecstatic catalepsy and trances, which became a trademark of her campaigns (“Said to Be Religion . . . ” 1).
Her ministry was marked by controversy. Detractors often accused her of hypnotizing audiences. In 1890, Dr. Wellington Adams and Dr. Theodore Driller led a campaign in St. Louis to have Woodworth-Etter committed to an insane asylum (Warner 214). Dr. Arthur C. Bell, Dean of the College of Physicians and Surgeons, came to Woodworth-Etter’s defense in Dallas, praising the woman of faith and authenticating physical healings that he personally observed. He offers a catalog of miracles, concluding: “Mrs. Etter wants your soul saved, and then she will pray for your bodily healing. Both were provided for on the cross.” He also acknowledges the ferocious opposition of many medical physicians to Woodworth-Etter’s healing campaigns: “I have seen the doctors enraged over these healings. I have known that they called meeting after meeting of the Medical Association to discuss steps of suppressing her work. One would naturally ask why? The only reason I can imagine is that Jesus healed them after they had failed, and it reflected their ability” (Woodworth-Etter AHG, 119). Certainly, her ministry provoked both interest and awe.
Following the 1912 revival in Dallas, Wordworth-Etter included a number of Pentecostal churches, missions, and camp meetings in her evangelistic itinerary. Revival reports continued to appear in many Pentecostal circulars. She received accolades from very prominent early Pentecostal ministers including Stanley Frodsham, A.A. Boddy, George B. Studd, A.H. Argue, and G.T. Haywood.
In April 1913, Woodworth-Etter was invited to be the morning speaker at the World Wide Apostolic Faith Camp Meeting in Arroyo Seco, California. Woodworth-Etter’s presence was an important boon to the convocation; though according to Frank J. Ewart, who attended the gathering: “Early in the meetings the preachers rebelled against turning the meetings over to Mrs. Woodworth Etter. There was a great desire to hear other of God’s servants, who might have a new message that would take us forward to the glory and power of ‘the faith once delivered to the saints’” (Ewart 93). Despite the apparent controversy, G.T. Haywood wrote of the camp meeting, offering a glowing description of the Woodworth-Etter services:
The power of God to heal was miraculous. Sick were brought from far and near, and multitudes were touched by the power of God through the instrumentality of His humble servant, Sister Etter, whose simple faith brought deliverance to many. The lame walked, the blind received their sight, the deaf heard, CANCERS were cured, TUMORS and TAPE WORMS passed away and dropsy and CONSUMPTIVES healed.
While there were many whose lack of faith hindered them from being healed, yet those who were healed were most re-remarkable [sic]. On one occasion many were healed as Sister Etter raised her hands toward heaven, while she was leaving the tent.
One afternoon such conviction fell on the sinners that many ran to the platform and were saved at once. It was a scene seldom, if ever, witnessed anywhere. There were times that the big tent resembled a battlefield on account of the many that were slain by the power of God. At times the power fell like rain, and the heavenly anthems filled the atmosphere (Woodworth-Etter, DSW, 253).
The Apostolic World Wide Camp Meeting is best remembered for the baptismal sermon delivered by R.E. McAlister that ignited the Oneness Pentecostal Movement. Before immersing a number of converts, McAlister noted that “the apostles invariably baptized their converts once in the name of Jesus Christ, that the words Father, Son, and Holy Ghost were never used in Christian baptism” (Ewart 93-94). The question of Apostolic baptism spawned prayerful study of the Scriptures concerning the Godhead, and Ewart and others received the full revelation of the Mighty God in Christ. Despite Woodworth-Etter’s Christ-centered preaching and elevation of the Name of Jesus for healing and deliverance, she utterly rejected the Oneness revelation, which she seems to have sadly misunderstood. She called the doctrine “the biggest delusion the devil ever invented” and accused Oneness proponents of “denying the existence of the Father” (Liardon 856-857).
Maria Woodworth-Etter never became exclusively Pentecostal, but she continued to enjoy fellowship and popularity with Trinitarian Pentecostals throughout the remainder of her life. Her ministry continued to focus on divine healing and the Coming of Christ. She founded Woodworth-Etter Tabernacle in 1918 in Indianapolis, Indiana, which she led until her death in 1924 (Warner 277). A brief notice of her death appeared in The Pentecostal Evangel in September 1924, noting: “She has been the means of blessing to hundreds of thousands and many will rise up to call her blessed” (“Sister Etter with the Lord” 9). In many ways unorthodox, Woodworth-Etter never embraced the fullness of the Apostolic Faith, but her ministry was contributive. Her acceptance amongst Pentecostals paved the way for other women evangelists and Christian workers, and her acceptance of Pentecostals undoubtedly garnered greater respect for the fledgling movement as a valid expression of Christianity.
Bosworth, Fred F. “Pentecostal Outpouring in Dallas, Texas.” Latter Rain Evangel, 10 July 1912, p. 10.
Bosworth, Fred F. “The Wonders of God in Dallas.” Word and Witness. 20 August 1912, p. 3.
Ewart, Frank J. The Phenomenon of Pentecost. (Hazelwood, MO: 1947), 93.
Liardon, Roberts. Maria Woodworth-Etter: The Complete Collection of Her Life Teachings. (Tulsa: Albury Publishing, 2000), 856-857.
“Said to Be Religion: Strange Scenes at ‘Revival Meetings’ Held in Indiana.” New York Times. 24 January 1885, 1.
“Sister Etter with the Lord.” Pentecostal Evangel, 27 September 1924, p. 9.
Warner, Wayne. The Healing & Evangelizing Ministry of Maria Woodworth-Etter. (Gainesville, FL: Bridge-Logos, 2004), 4; 30.
Woodworth-Etter, Maria. Acts of the Holy Ghost, or the Life, Work, and Experience of Mrs. M.B. Woodworth-Etter, Evangelist. (Dallas: John F. Worley Printing Co.), 1912.
Woodworth-Etter, Maria. A Diary of Signs and Wonders. (Tulsa, OK: Harrison House, 1916), 25-28.