1807 - 1874
||18 Dec 1807
||New York, N.Y. 
||2 Nov 1874
||New York, N.Y.
||Welcomer and Poor Relatives
||05 Apr 2011 02:12:25 |
||HENRY WORRALL, b. 15 Nov 1771, Ughill, West Riding, Yorkshire, England |
||DOROTHEA BLANCHE WADE, b. 13 Feb 1786 |
|Worrall & Co Fire 1851|
|Worrall Chopper 1|
|worrall saluting cannon|
|Worrall Saw 1|
Ancestral home of the Worralls in Ughill.
||Walter Clarke Palmer, b. 9 Feb 1804, Middletown, NJ |
||28 Sep 1827
||New York, N.Y. 
- Phoebe Worrall Palmer was an American evangelist and religious writer,and an influential and active figure in the 19th-century Holinessmovement in Christian fundamentalism.
Phoebe Worrall was reared in a strict Methodist home. In 1827, shemarried Walter C. Palmer, a homeopathic physician and also a Methodist.From the beginning of their married life, the Palmers shared a deepinterest in their religion. They became active in the revivalist movementin the 1830s, and from 1835 Phoebe Palmer conducted regular women's homeprayer meetings. Gradually the meetings became known as the TuesdayMeeting for the Promotion of Holiness, and they became centres of thegrowing Holiness movement that sought Christian perfection. As themeetings grew, they were moved into larger accommodations. During the1840s, Palmer also became active in charitable work among the poor andthe imprisoned. In 1850, she led the Methodist Ladies' Home MissionarySociety in founding the Five Points Mission in a notorious slum districtof New York City. She was also a regular contributor to the "Guide toHoliness," the chief periodical of the perfectionist movement, and shewrote a number of books, including "The Way of Holiness" (1845).
From 1850, Palmer's evangelical activities included annual tours of theeastern part of the country and Canada, during which she and her husbandvisited Methodist camp meetings and conducted their own Holinessrevivals. From 1859 to 1863, the Palmers worked in England. In 1862,Phoebe Palmer became editor of the "Guide to Holiness," which her husbandhad purchased, and she filled that post for the rest of her life. Shepublished a record of her British experiences as "Four Years in the OldWorld" (1865). From its organization in 1867, the National Associationfor the Promotion of Holiness provided the institutional framework formuch of the Palmers' evangelical work. Phoebe Palmer continued in thatwork and in her Tuesday Meetings until her death.
Source: "Palmer, Phoebe Worrall" EncyclopÊdia Britannica
Ingersol, S., Nazarene Roots; Phoebe Palmer: mother of the holinessrevival,î Herald of Holiness, 11.
Phoebe Palmer: Mother of the Holiness Revival
by Stan Ingersol
She could have graced a throne, or filled the office of a bishop, ororganized and governed a new sect. . . . Whoever promotes holiness in allthis country, must build upon the deep-laid foundations of this holywoman,î wrote a leading minister upon the death in 1874 of Phoebe Palmerof New York City. A century later, M. E. Dieter argued in his history ofThe Holiness Revival of the Nineteenth Century that ìthe quiet discourseand boundless activityî of Mrs. Palmer ìbecame the major impetus insetting off a world wide [holiness] movement.î
Phoebe Palmer was born in New York City on December 18, 1807, into afamily steeped in Methodist spirituality. Her father, an Englishman fromYorkshire, had been converted in his native country in the latter phasesof the Wesleyan Revival, and rich family piety shaped Phoebeís earlysocial environment. Religiously inclined since childhood, she knelt withhusband Walter C. Palmer, a physician, during the Allen Street MethodistChurch revival of 1832, pledging her life to the promotion of holiness.In 1835 Sarah Lankford, Phoebe Palmerís sister, united the womenís prayermeetings of Allen Street and Mulberry Street Methodist churches. Twoyears later, Phoebe testified to the sanctifying grace and afterwardemerged as the leader of the prayer meeting, now known as the TuesdayMeeting for the Promotion of Holiness and held in the parlor of thePalmersí home. In 1839, men were admitted to the Tuesday Meetings, andMrs. Palmerís circle widened to include Methodist bishops, theologians,and ministers, as well as lay men and women. Soon the cradle of renewalgently rocked all of American Methodism.
The path from prayer meeting to pulpit was gradual but sure. In the1840s, Phoebe and Walter Palmer began an itinerant ministry that tookthem from churches to camp meetings and conferences throughout theNortheast. Conventional and inordinately modest, Phoebe Palmer insistedthat her talks were not ìsermonsî; she styled them, rather, asìexhortations.î Simply put, she preached. Drawn into his wifeís expandingnetwork of activity, Walter Palmer periodically put aside his medicalpractice to travel and assist her ministry. In time, he also gainedrepute as a lay preacher, though his fame never exceeded that of hiswifeís.
Phoebe Palmer played a major role in the holiness movementís expansion tonational and international scope. Her impact was increased by her writingand editing. Her articles appeared in Methodist organs such as theChristian Advocate and Journal, and books from her hand appeared after1843. Among the leading ones: The Way of Holiness (1843), Faith and ItsEffects (1848), and Promise of the Father (1859). Publications extendedher influence into Southern as well as Northern states and into Canada,where the Palmers ministered personally in 1857. In 1859, the coupleassumed a transatlantic role as the British Isles became the scene oftheir labors for the next four years. Upon their return to the UnitedStates, they purchased the Guide to Holiness, the leading Americanjournal of the higher Christian life, and Phoebe was its editor from 1864until her death a decade later. The immense popularity of the Guide toHoliness during her tenure as editor greatly stimulated the rise of thebroader Wesleyan-Holiness press.
Her broad influence was exerted in still other ways: through the New YorkFemale Assistance Society for the Relief and Religious Instruction of theSick Poor, of which she was the corresponding secretary from 1847ñ57;through the Methodist Ladiesí Home Missionary Society, in which she wasactive; and on a host of influential people including Frances Willard,leader in late-19th century temperance reform; Englishwoman CatherineBooth, cofounder (with husband William) of the Salvation Army; and on thecircle of Methodist ministers, including Rev. John S. Inskip, who foundedthe National (now Christian) Holiness Association in 1867. To her, morethan any other personality of her century, the holiness movement owes itsexistence.
Three of Phoebe Palmerís children died in infancy; she raised the otherthree to adulthood. But all who have received Christian nurture inWesleyan-Holiness churches are her heirs and grandchildren in the faith.