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Copyright license: Attribution-NonCommercial-NoDerivatives 4.0 International License Citation: Robertson, James Tyler. “The Decline and Fall of the Canadian Jerusalem: Ellen Hebden and the Influence of an Independent Canadian Pentecostal Movement.” April 26, 2022, Toronto, Ontario: MPEG-4, 36:00 min. ***** Begin Content ****** At a point in the southerly limit of Queen St. Distance 583 and 4 inches measured westerly along the same from the westerly limit of Broadview Ave. the main point being in the center line of the partition wall between the buildings now known as 651 and 655 Queen St. The Partition will be between the stables and the rear of the said number 651 and 655 and all the distance of 130 feet to the lane vents then so. 24 degrees West, parallel to the set limit of Queen St. 20 feet, 6 inches, more or less, to the appointing of the center line of the partition wall between the store or the lands hereby described in the store as on the lands and the median of the West. There from N 16 degrees, 21 minutes W along the last mentioned centerline and production of the same, all in a distance of 130 feet to the southerly limit of Queen Street at 4. Set. Now I know what you're thinking. Stop. This is too riveting, but these are not mere measurements. Within this dry civil description, a powerful spiritual presence occurred. It took place for within these measurements, the spirit of God first of course Touch Canada and the modern day Pentecost. Well, they touch Toronto anyway, but for everybody here from Toronto, obviously same difference. These are the measurements on the deed for 651 Queen St. East in Toronto, and this is where the Pentecost came to Canada, and I can even tell you the exact date it came to Canada, the 17th of November 1906. I can tell you the exact time Pentecost came to Canada 10:10 PM and I could actually tell you the exact person to whom the spirit descended, for her name was Ellen Hebden. This is a story about the Canadian Jerusalem, as the Hebdon mission was called, and like the actual temple in Jerusalem, I hear and what I just read echoes of the Old Testament measurements for the temple itself. Now granted, this deed between Elizabeth Ball and James and Ellen Hebden lacks the the spiritual gravitas of the Old Testament, but I think we can all agree it is equally boring. So what happened in that piece of Toronto real estate is an important tale within the larger corpus of Canadian Christianity. Now, as a historian that tends to look at the larger picture of Canadian Christianity I really do enjoy these days. It permits me a chance to to dive deeper into certain people, certain denominations. It offers correctives to me and greater understanding from those of you who really know this denomination, know the legacy, and are proud of it. That's great. The the story of Ellen Heddon offers numerous exciting avenues to explore, but I want to be careful because I don't want to overstate her influence. Has Pentecost origins are notoriously messy, and that can be frustrating for historians like myself. We want to find semblance in order to communicate, but frequently we fall into caricature. And one of the great exciting things about being and looking at early Pentecostal history is the the polyphyllus, the the complexity, the messiness of it, the fact that it it was kind of doing a whole bunch of different things. So I want to be careful. I'm I'm not sure I'll succeed in this, but I really don't want to underwhelm. Or overwhelm Ellen's influence because she is important. She is worthy of study. She is widely viewed and defended as the first person to receive the outpouring of God's spirit in Canada. She was an influential theologian, shaping sections of what would become Pentecostals. She was a gifted leader. She was a gifted administrator. She formed a community that would also influence future Pentecostalism. She was a good teacher. Many of her students brought what they learned from her all around the globe but the title of this paper. Includes the words fall and decline, and that is unnecessarily dramatic, but it got you here, so here we are. I do want to look at how the Canadian Jerusalem did end, because in this I see something in the tale of Ed Ellen Hebden, excuse me, that is also uniquely Canadian and that I think is important as well. For I see in Ellen the somewhat, to borrow from the words of William Blake, a little bit of a universe and the grain of sand. And by that I mean one thing. History shows us that all revivals throughout history have in common is that they eventually end. This paper hopes to show that while the headband experience was unique in many ways, it was also a quintessential Canadian Christian experience. I will explore the ways in which Ellen helped form Pentecostalism, but also show how Ellen's experiences were indicative of larger impulses. That's we focus both on her as formative and indicative, and one of the major themes of Canadian Christianity revolves around, and I think this is important for us today, what is the importance and right of revivals in the development? Of the faith here and the account of Ellen Hebdon, historians of early Pentecostalism and sincere Christians alike can confront the question. Why did Jamie not plan his slides better? There we go. Ohh, well done school. Alright, I'm done with that. How important are revivals to the development of Canadian Christianity? So I'm gonna, I'm gonna gamble here this is. You probably can't see this, but says E ended mission here. This is never what it looked like. This was a later artistic rendering, but it kind of gives you a sense of what the building this is where the building was. And there it says East End mission on the bottom. So this next slide doesn't work, then we're just going to leave it here. OK, OK, we can work with that. Let's begin at Ellens Pentecostal beginnings. Very aware of the time. Suddenly the Holy Ghost fell upon me. My whole being seemed to be filled with praise and adoration such as I'd never realized before. I said to the Lord, what does this mean? In a very quiet yet extinct voice, said tongues. I said, no, Lord not tongues, then followed. I know it's great right? Then followed a moment of death like stillness, when the voice again under the word tongues. This time I felt afraid of grieving the Lord. And I said, tongues are anything that will please thee. And bring glory to thy name. Great peace filled my soul, and I began to sing very quietly. But to my amazement I was singing in another language. Later on the Lord gave me 22 languages. Sometimes the Lord gives me the interpretation of what others are saying, and a month later my husband received the baptism of the Holy Ghost and spoke in tongues. Love that there's a few interesting items worthy of greater consideration, but I want to look at Ellen's rejection of tongues. I'm really glad, 'cause that's the line that made you all laugh. One, because I too find that funny. She thought God was mistaken in giving her the gift of tongues. It's the spiritual version of really. Two, it does set up, despite the bees and the vows, a very conversational tone between creator and recipient that also dominates and was influenced by a lot of Pentecostal evangelical thinking and forms around what constitutes prayer and speaks to the various Methodist holiness movements that help spawn Pentecostalism. It shows that her outpouring predated her husband, similar, though less dramatic experience, and provides a fitting example of one of the differences that makes this quintessentially Canadian. While acknowledging age, argues Winnipeg revivals connection to Chicago and Los Angeles, Thomas Miller notes that the Hebdon experience was, quote, entirely independent of any other Pentecostal ministry. End Quote. I'll go to the next one here. I'm going to, I'll jump around a little bit because I do want to be aware of time. You're doing fine, man. You got that is dangerous to say to me. Building on this, in the afternoon of November 18th, the next day I went down to the mission and tending to sit quietly on one side where I would not be seen. But God was having his way, and when the Holy Ghost again manifested his power, I could only cry out. This is the power of the Holy Ghost. Later that night I felt that I was raised from the couch, and without intending to do so, I hurried down to the night service. I knew that the time had come when God wanted me to declare to the people what he had. Yeah. And this is another important element from the early days of Pentecostal writings, a theme of reluctance. OK, reluctance. Embodied. Sorry, that was the best picture of elections I could find. The FEMA reluctance and Ellen's reluctance. We see her being moved by the spirit to speak and act in ways that were contrary possibly to the desires of her flesh. And this team again, was a frequent theme and other early Pentecostal writings as well, as we're going to see. But I highlight it now for two reasons. One, it offers an apology or lens through which to interpret the admittedly stranger behaviors that would come to Mark Pentecostalism. People were compelled by the spirit of God to. Overthrow the dictates of human norms, rules, or even propriety. This was a powerful outpouring of God's spirit, and what separated early Pentecostals from accusations of insanity or spiritual psychosis was their acknowledgement of the strangeness. But early Pentecostals would argue they were in dwelled with the spirit, and the miraculous power was too mighty to contain quote this is the power of the Holy Ghost. Therefore, the criticisms of naysayers could be disarmed because they were validated as understandable. But that allowed early Pentecostals to go on to say you would understand it if you were here. Because I used to think like you do, but now I have seen the Lord. 2. Coupled with that reluctance was also a sense of antagonism that was also prevalent in these early days. The spirit had to be seen as doing something new, which necessitated a new way of understanding God's church and the nature of worship. Such beliefs influenced Ellen's eventual rejection of organization that would bring about the end of the Canadian Jerusalem. But antagonism remained an essential narrative in these early days. Which raises the question, antagonism against what other section here, this is where we go back to our time in England. I'll just hit you with the bullet points so that we can we can go through it. But she was raised by a high church father. At 15 she had a bright conversion and her words which alienated her somewhat from her father. She moved to her sister, then moved to London and became involved with Elizabeth Baxter. Of course, she was very influenced by the Keswick movement in England. And then eventually would live in a place called Best Shan, which was a House of rest and healing set up by Missus Baxter, who was definitely a spiritual mentor and mother to her. Importantly, Michael Wilkinson notes this too. What we see in some of the differences between Canadian and, for example, American Pentecostals is a greater connection to England, which I argue is also very normative and indicative of Canadian Christianity the influence, despite Canada and America being close both geographically and culturally. You see Anglicanism, you see the influence of the Keswick movement in greater amounts in Canadian Pentecostal movements, especially when contrasted with American ones. And then what brings her to Canada is she actually meets a widower by the name of James Hedden. So Ellen Whorton becomes Ellen Hebdon. She ** *** becomes a mother now to his two previous his two children from the previous marriage. And then she bears children of her own, but one of the one of the core tenants of Bashan. And and you can see this a lot in early Pentecostalism. Is this push for missions influenced and and undergirded by this belief in Jesus imminent return and therefore we're going to go out into the missionary world, we're going to have the languages provided to us, we're going to share the gospel and move on. So they were very much focused on divine healing, acts of healing, miraculous accounts and missions which brought them to Jamaica 1st and then after a year up to Toronto in 19 O 4. 7 pages I just did there, which leads me to believe this article might be a touch wordy. So good to know. So now we have to bring Toronto into the equation. Yeah, good shot in Toronto, because it's the larger context within the within where the Canadian Jerusalem grew. Earlier the same year, 1904, a fire had ripped through a large section of the city, and the headbands came during a time of expansive reconstruction. It was also, in the years following the 19th century, programs of building explain and John Webster grants, a profusion of Spires and any of us who have read it. No, this is not a history of architecture, but of architecture representing. And service to the worldviews, dreams, ambitions and ethos of Ontario Protestantism. I would like to build on that pun fully intended, because the mission was part of a time when the skyline was properly spired. But we're beginning to see what I like to refer to as a profusion of shops. In her inaugural article, inaugural article for the Promise Ellen wrote quote on May 20th, we opened the mission. We intended to make the whole building a faith home. End Quote. The printed schedule of the East End mission is, in its early days, reflected a commitment to being an open space. Dedicated to Christian renewal. Three services on Sunday. Perish the thought. Bible readings, Monday nights all day, prayer on Wednesday, divine healings on Fridays. The Hebdon mission offers us a reminder that there were popular, literally ground level expressions of the faith that were gaining influence and strength. And we're also beginning to shape Canadian Christianity. Some of these storefronts were designed for and by smaller groups of immigrants, but others, like the mission, came as a result of growing concern that modernism was spreading through formerly great evangelical stalwarts. Like the Methodists. The home our mission offered a remedy to the spiritual drought that was seen to be taking place in Toronto at that time, quoting fame Pentecostal missionary George Slager. Slager. Slager. Euler. Which one, Caleb, you would know. Slogger. He's Dutch. Go with that. No offense to any of my Holland people here. I hope I didn't just offend, but he would write in the early 20th century, Canadians were, quote, really spiritually hungry. Why? Well, a contemporary issue at that time of the American publication Word and Work offers the answer in a section that detailed the Lord's work in places all around the globe. And this one focused on Toronto. The following was written quote, higher criticism and all other shades of infidelity. And anti Christian religions are shown no quarter in these meetings. Again, he's specifically talking about the mission but then does reference meetings that are similar happening throughout Ontario. The article goes on to note quote the Holy Joy in the hearts and upon the faces of these spirit baptized people brings conviction to all honest hearted persons present. All but the scribes and the Pharisees, true to their instincts, still cry out this fellow doth cast, not doff. Take 2. This fellow doth not cast out devils, but by Beelzebub, the Prince of the Devils. End Quote. Again we see another dichotomy or antagonism narrative of institutional or rational faith being cast in the role of Pharisee. While the Holy Joy display displayed by the Spirit baptized allowed any honest hearted person there to see the true work of the Lord, Higher criticism of the Bible was a great enemy of the faith in 1907. It robbed the Bible of its power and its warmth and undermined the authority of scripture. The University of Toronto along with Queens. University and other big schools were seen to be centers of such teaching and that made the Academy suspect. Canadian denominations have been wrestling with the impacts of higher criticism for decades. By this point, careers were made and broken based on whichever side of these issues one fell. Heresy trials of the Presbyterian Church, firings in the Methodist schools, tensions growing in Baptist circles all testify to the presence of the fly of higher criticism and the ointment of Canadian faith. Is that why, mark? It doesn't, does it? Yeah. I know. That was a late night, right? Good. Thank you. Miss it, thank you missus. Arthur Adder would write in 1909 about her own experience and took time to explain that her academic role created a spiritual blind spot. Quote. When I first heard of the Pentecostal movement I was against it but did not say much. I had been a professor for years and I do like this and at times knew I was safe at times, End Quote. But her conversion and she is very funny. But her conversion from nominal Christianity into true faith brought on. Brought about another familiar and I would think this room would find it funny motif that we've seen before. Quote in September of 1907 there was a special service. It was then that I came out as a Sinner. Below that line God said to me, are you seeking tongues? And I said no, God forbid. Great, she's very funny and like Ellen before this is adder was corrected by God when he replied and they were all filled with the Holy Ghost and began to speak. Other tongues as the spirit gave them utterance, to which Mrs. Otter proclaimed, oh, thank you, Jesus, yes, I will testify. Now, I said the Academy was placed in the oppositional camp. That's not entirely true. As it pertains to the hidden mission, the concerns about modernism are higher criticism were the concerns of the learned the Methodist of Toronto as one example. We're not a disenfranchised minority at all, as their denomination was well established and influential by the early 20th century. It was a Church of the important. This is an important difference because Azusa and the emission appealed to different sorts of believers. I'll use this quote and then again I'll give you the bullet points on this. This comes from a Toronto star article and a couple other sources from the time. This one comes from the Toronto Star quote. The head admission, however, was quite different. Again, talking about its comparison to other Pentecostal movements at the time, its leaders were successful middle to upper middle class immigrants from England who were white converts from established Christian denominations and whose missionaries, many who were college educated, took the time to learn. Languages of those ohh they were going to evangelize End Quote did come across and don't have time to get into it. A fascinating letter about a Japanese mission which talks about the exact opposite. That people married people that they did not love. Went to Japan, expected to have the Japanese culture and language and it just all fell apart and then it gets incredibly salacious. So that will be its whole other argument by Caleb. Thought that was a fun one to read. Just briefly, the Heddins had a greater emphasis on healing and social causes than the Azusa counterparts, which again, I'm going to root a little bit more in some differences between Canadian and American Christianity in general and Pentecostalism specifically. Again, the Azusa had the outpouring was to convert the unconverted, but again we go back to Ellen's dismay at receiving the gift of tongues as indicative of that. Also, Azusa empowered the socially and economically disenfranchised in America. And such was much less the case for the head admission. One report, again from the Toronto Star, noted that the people attending one of the mission services were quote well to do businessmen, and the women, who were slightly in the majority, were well dressed. Evidently intelligent and refined. So I think I got some some good overlap there. And now, again, I'm not saying this to disparage zuza people or anything like that. It's just something that one reporter noted and said that this was a difference between the two. Then of course we continue on the antagonism and we have people coming up against Ellen for her increasingly interesting, powerful discussions about God taking away desires for her to eat, and this would open her up to critics during her popularity from 19071908 to about 1911. But then it switches and we do get to see not only are these critics impotent to change or thwart the spirit, but some of them convert and that again becomes a very powerful and frequent trope within a lot of these. What can you do there? Probably the most important one would be George Chambers, who was a minister just down the block from the mission. He was met Mennonite Brethren in Christ, talked about wanting his own revival, seeing what's going on. The headbands like ooh this is no good, but later, ruefully note he's like and God listened to us and the the outpouring of the spirit remained at 651 Queen St. East in 1908, he'd have a change of heart and testimony to his character. He would actually walk and apologize. The heddins for, you know, decrying them as fanatical and it would become a devotee of the headbands to work with them. But that again was not the end. And now he gets subsumed into this antagonistic storyline because he was quote suspended from his his leadership, suspended him from his church and inspired him and eight other ministers to depart from their former denomination and formally join the Pentecostal movement, a pattern that many of the early Pentecostal writings were report of. Just one example, and I'll move on. Niagara, Mrs. Henry Snyder, Mrs. George Stewart tried to share their Toronto experience with their pastor and their congregation at home, and they were expelled again, this sort of sets up this dichotomy of, you know, we have the cold, rational religion versus the warm ones. And of course, I'm also equally sympathetic to those who are, quote, UN quote, cold because it does feel very judgmental. They feel defensive, like their faith is somehow less than right, wrong or otherwise, and so there would be a lot of opposition. Back and forward. But all of this at its heart. All of this just fuels this beautiful revival story. The beginning of, you know, winning against overwhelming man-made odds. And then the Pentecostal church movement keeps on going. Movement. Sorry, not church. And then the last one on this and then I'll get to the end of it. So again, through these calls to such radical realignments was due to the power of God's spirit on display each and every week of the mission. This power granted healing and restoration akin to the days of the Bible. One such example comes from misses Edith may Reveley, who was a morphine act addict for over a decade. She she received healing from the addiction by Ellen herself. She stayed for a time to heal from the ravages of the addiction. In such accounts, we had turned back again to the legacy of Elizabeth Baxter and Beshand. Which was quote a healing home where sick people would stay and seek divine healing and prayer rather than what the hospitals offered. End Quote again Please note another of this sort of antagonism theme as the Miss Mission Best Shan were both seen as superior to the more clinical and drug focused attention that one receives in a hospital. A belief in the power of a sacred community dedicated to prayer as well as personal caring attention superseded any hospital, not only was the spiritual care. Addicts, as one example, received better for them. But also, as the story of Mrs. May reveal, reveals, such care had a more positive impact on their families. Quote my husband was first touched by my recovery and then attended a few meetings at the mission. He had no rest till he got saved and now we have a happy home. In quote, healing came from faith and numerous tales also printed there to show that its power was to produce faith as well. And move a little bit past her, her influence over early Pentecostal theology. Again, I don't want to over overstate, but she's definitely formative there. And then I can wrap up as we look at organizations. So just for the sake of timeline, the the promises printed in 1907 and what we're looking at now is what, 19 and 919101911, which will signal the the sort of the decline of Ellen's influence over burgeoning Pentecostalism. Umm. OK, I think we got time to read this. George Whitfield Naylor had been the laughingstock of several prominent clergy to such a level that it actually made the papers in 1902. Very similar to Instagram Twitter today claiming to have been divinely delivered from numerous maladies. Naylors cry for clergy to embrace healing as an essential element of Christianity was greeted with quote, uproarious laughter, and several divines wiped away the tears of fun with their silken pocket handkerchiefs. Here, that little. What a nation in there around style. While this would not deter Naylor, his recounting of the story to his later on friend Ellen did leave an impression. So much so that Ellen, fearing the same coldness and could infect Pentecostalism, wrote in 1910 that if one were to look at the spiritual anemia and the denominations of her day quote, you have a self-evident reason against organizations of men, End Quote. And with that we can segue into our concluding section on Ellen's rejection of organization. Now, these problems became a matter of public attention during the Markham Pentecostal camp meetings in 1909 and 1910. The headbands were quote strong vocal opponents and quote to the forming of a Pentecostal union for the sake of missions. What's going on here? First we have to return back to the American and British worlds that impacted Canadian Pentecostal faith in the early days, as both are seen to be an influencing this push for organization. English vicar a body, was a champion of the organization that Ellen detested. Pentecostals in England had set up a similar organization across the pond shortly before the Markham camp meetings. However, American influences are seen in this experience as well. According to a G Ward quote, we chose this name, the PMU, in order to conform with a similar organization form that same year by some of the American Brethren in a camp at Alliance OH. The outside practical concerns, lots of tales of people pretending to be Pentecostals to raise money, and of course the desire to protect doctrine, to avoid self aggrandizement, to make sure that things were lining up. These were some of the arguments that were pushing for. Organization. And even though it mission was at the heart of the heavens work, Ellen's experiences with her heart church father and the subsequent quote vitriolic relations and quote with other denominations and people, including early encounters with chambers, rendered such practical or theological concerns moot. We returned to the theme of real and vibrant faith and opposition to organization or denominational structures. Quote not only is the free leading of the spirit against man made organizations, but true unity of that spirit demands its abolition. Quote for Ellen all that she had seen within the mission and all that she had heard from those self professed Christians coming against her. This all convinced her that institutional religion led to only one place, spiritual death. So. OK. But this should not have been a surprise to anyone who knew her. One of the keys to the mission success was its decentralized, anti authoritarian communal leadership, a stance that traced back to the original months of the movements influence. In June 1907 issue of the Promise, there's an entire article on page 2 simply called the title Reverend. I'm going to spare you the full details save this synopsis which can stand for the whole quote. The church has abandoned God's equipment and created one of our own. The word reverend as applied to a man is directly contrary to the teachings of Christ. Who forbade his disciples, accepting or recognizing them? Call no man Rabbi, etcetera. But this is a title of respect, as some say are Reverend is now. In 1907, this was a reference to the cold religion and the denominational grandeur of others. But after Markham camp meetings, Ellen saw such sentiments creeping into her newly warmed brothers and sisters as well. In an article titled Organization in 1909, on the first page of the Promise, she assured her readership quote. We desire to state most emphatically that in the Lord's work at 651 Queen Street and 191 George Street, which they've expanded a little bit prior to this, it was called Lama Gershon. It was award given to her by God that she interpreted to mean a place of spiritual teaching. We have no connection whatsoever with any general organization of the Pentecostal people in Canada and we decline absolutely all responsibility for any so-called representatives of the Pentecostal work. In Canada and quote. Hmm. OK. By March 1910, organizations fairly regular article there was moved to the very first story on the page, and they were getting substantially longer. She would write in March of 1910 quote and the relationship of the one body Jesus occupies alone, the position of head overall there is between the two positions absolutely no room for Pentecostal missionary unions with presidents, secretaries, and boards to determine whether the local church with Jesus presiding has properly called the missionary End Quote. For Ellen, such organization threatened proper ministry by usurping Jesus leadership, manifested at the local level church in favor of what she would refer to as Babylon Esque organizations that, despite their motivations, despite their rhetoric, reflected the values of the world, not God's Kingdom. Ellen staunch condemnation of such organizations carried enough weight to essentially kill the Union in 1909 and 1910, and this is where she does have some influence over these burgeoning groups. Ellen Hedden had significant influence over other Pentecostals and did seem to have convinced people to oppose the Union. She would then go on to print letters and editorials from various Pentecostals as they detailed their own journeys from supporting the Union to recognizing the deeper spiritual truths of what Ellen was saying. However, such influence was not destined to last. As 1911 and 1912 saw renewed pushes for organization that would ultimately prove successful, so to conclude. Officially, it's been it's been a riveting PowerPoint slideshow, isn't it? Let's go back to East End. Mission won't go backwards. Strength. There we go. Worth it? All right. Officially, the primary reason for the loss of influence was that the headbands were increasingly absent from their mission. James was traveling on missionary who Speaking of Pentecostal conventions, and Ellen took an extra extended trip to England. The mission also experienced some public humiliation over finances. In 1911, the Eastern Missions Treasurer refused to give James some money James and sued him. In 1912 the judge went with the side of the Treasurer and that was a great embarrassment. And basically after this they had guns disappear from the spotlight altogether. But again, that's a, that's a touch dramatic and there's a lot of people ebbing and flowing throughout this time because it takes 7 more years. But I do have to think and agus member in this room doctor Linda Ambrose because I couldn't figure out. It's like why did it take so long? And then with a very simple thing she's like well. World War One, yeah, that would do it. That would throw some organizational stuff that happened. So thank you. But officially, it would be recognized as a Canadian denomination with the support of the government in 1919. So to wrap up, is Ellen Ryan as she right? Yes. No. What is the role of revivals? Well, one of the most interesting elements I've discovered about Canadian Christianity is the nuanced relationship Canadians have to revivals, whether we're talking about Nova Scotia's Great Awakening in the 18th century. Or the Methodist revivals throughout the candidates in the 19th century. Or the Hamilton revivals. Or the Toronto blessing of more recent memory. Historically, Canada has a complex relationship with revival. The strength of Roman Catholicism, the political influence of conservative Anglicans and Presbyterians, tempered and restrained revivals in the ways that American revivalists never encountered aligns. New lights were usurped by the Baptists in Atlantic Canada, a group which held to the belief that followers of Christ should not expect or encourage supernatural. Manifestations like what we've been talking about? Well, Amy Semple McPherson led a revival in Ventrilo in 1920 that was considered wildly successful. Catholicism ensured that even this Pentecostal superstar success was measured in smaller increments. And the Methodists of Ellen's time could be downright caustic and dismissive towards the Canadian Jerusalem, even though they're owned denominations origin in Canada, including fighting against their religious autocrats of the day. For the sake of evangelical expressions, in fact. It's their betrayal of their earlier revivalist character that was utilized by numerous early Pentecostals to explain the spiritual dryness of Toronto and of Canada, a dryness that was remedied by places like the head admission and brought more broadly by the Pentecostal movement. The missions influence is there. Ellen's experiences and interpretations found their way into a lot of early Pentecostal theology, and I would say many POC churches today can trace their origins at some level back to the activities of 651 Queen St. East. And that would seem to argue against my assertion about the limits of revivalism in Canada. However, her fears that organization usurps faith historically have been proven false. In the Canadian story. The Methodist removed their camp revivals and yet maintain relevance and influence over Canadian Christianity. Up to today, the Baptists of Atlantic Canada still exert a tremendous influence over the Maritimes, which have historically the highest church attendance rates in the nation. The Prairies have been shaped by evangelicals like Tommy Douglas Bible, Bible, Abraham, or even Louis Riel himself, the recipient of a heart strangely warmed experience. That guided his struggles against the Canadian government. However, the longevity of all these groups and the POC today is thanks to their ability to calm down and organize and this calmer rated less dramatic structuring of the various movements of God. Do Canadian evangelicals of all stripes find their legs? In the short history of Canada, structure appears to supersede spontaneity. The story of Ellen Hidden for me, is just one more example of this that Canadians should take. Seriously, for all the fun and the power and the excitement and the theology the revivals bring, the true influence of Canadian charismatic Pentecostal holiness movements is not as tied to the revivalist impulse as some have thought and argued. The legacy of Canadian Pentecostalism so far is in the words of Michael Wilkinson and Linda Ambrose, found in what they do after the revival. Thank you. ***** This is the end of the e-text. This e-text was brought to you by Tyndale University, J. William Horsey Library - Tyndale Digital Collections *****