Holiness movement

The Holiness movement is a Christian movement that emerged chiefly within 19th-century Methodism,[1]
and to a lesser extent influenced other traditions such as Quakerism, Anabaptism, and Restorationism.[2][3]
The movement is historically distinguished by its emphasis on the doctrine of a second work of grace,[4][5]
generally called entire sanctification or Christian perfection[6] and by the belief that the Christian life should
be free of sin.[7][8] For the Holiness movement, "the term 'perfection' signifies completeness of Christian
character; its freedom from all sin, and possession of all the graces of the Spirit, complete in kind."[9] A
number of evangelical Christian denominations, parachurch organizations, and movements emphasize those
beliefs as central doctrine.[10][11]

Beliefs

Entire sanctification

The Holiness movement believes that the "second work of grace" (or "second blessing") refers to a
personal experience subsequent to regeneration, in which the believer is cleansed from original sin.[12] It
was actually this doctrine, the attainment of complete freedom from sin that the movement was built
upon.[13] "In this line of thinking, a person is first saved, at which point he is justified and born again.
Following this, he experiences a period of growth...This ultimately culminates in a second work of grace
whereby the Holy Spirit cleanses his heart of original sin, eradicating all inbred sin. The Holy Spirit then
imparts His indwelling presence, empowering the believer...This is the baptism of the Holy Spirit. It
happens instantaneously as the believer presents himself or herself as a living sacrifice to God with an
attitude of full consecration," [14] and faith. This was articulated in the founding documents of the Holiness
Movement, the 1885 Declaration of Principles, which explained:

"Entire Sanctification... is that great work wrought subsequent to regeneration, by the Holy
Ghost, upon the sole condition of faith...such faith being preceded by an act of solemn and
complete consecration. This work has these distinct elements:

1. The entire extinction of the carnal mind, the total eradication of the birth principle
of sin
2. The communication of perfect love to the soul...
3. The abiding indwelling of the Holy Ghost."[15]

The Church of the Nazarene, a large Wesleyan-Holiness denomination in the Methodist tradition, explains
that:

"We believe that entire sanctification is that act of God, subsequent to regeneration, by which
believers are made free from original sin, or depravity, and brought into a state of entire
devotement to God, and the holy obedience of love made perfect. It is wrought by the baptism
with or infilling of the Holy Spirit, and comprehends in one experience the cleansing of the
heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the
 believer for life and service. Entire sanctification is provided by the blood of Jesus, is wrought
instantaneously by grace through faith, preceded by entire consecration; and to this work and
state of grace the Holy Spirit bears witness."

— Dean G. Blevins et al., eds., Church of the Nazarene: Manual, 2013–2017 (Kansas
City, MO: Nazarene Publishing House, 2013), 32–33.

According to Stephen S. White, a noted Holiness scholar from the mid-1900s, there are "five cardinal
elements" in the doctrine of entire sanctification:

1. "Entire Sanctification is a Second work of Grace

2. Entire Sanctification is received Instantaneously
3. Entire Sanctification -- Frees from Sin
4. Entire Sanctification -- Is Attainable in This Life
5. Entire Sanctification -- and the Baptism with the Holy Spirit are Simultaneous"[16]

This experience of entire sanctification or Perfection is generally identified with the filling of or the baptism
of the Holy Ghost.[12] This doctrine is shared with traditional Methodism. John Swanel Inskip explained,
"There is, however, one doctrine, in a great measure peculiar to Methodism. It is that, in which we teach the
possibility of man attaining a state of grace in the present life, in which he will be made free from sin."[17]
Reflecting this inward holiness, Holiness Methodists, who make up the bulk of the Holiness Movement,
have emphasized the Wesleyan-Arminian doctrine outward holiness, which includes practices such as the
wearing of modest clothing and not using profanity in speech; Holiness Quakers have likewise emphasized
the Friends teaching on testimony of simplicity, while the Holiness Anabaptists (such as Holiness River
Brethren and Holiness Mennonites) have upheld their belief in nonconformity to the world.[18] Baptists
who have embraced the second work of grace have founded their own denominations, such as the Holiness
Baptist Association and Ohio Valley Association of the Christian Baptist Churches of God.

Definition of sin

Holiness adherents also hold to a distinctive definition of (actual) sin. They believe that "only conscious
sins are truly sins." [19] Historian Charles Jones explained, "Believing that sin was conscious disobedience
to a known law of God, holiness believers were convinced that the true Christian, having repented of every
known act of sin, did not and could not willfully sin again and remain a Christian."[20] Historian Benjamin
Pettit described the approach of the Wesleyan-Holiness movement as:

1. "The person who sins is not a Christian but a sinner.

2. When a person is saved, he is out of the sin business (may but must not sin)

3. The sinner must repent and be restored to his lost relationship with God.

4. To sin results in spiritual death."[21]

In his study of this question Caleb Black concludes that "the consensus understanding of sin in the Holiness
tradition is that sin is an avoidable, voluntary, morally responsible act that those born of God do not
commit."[22] Put simply Holiness adherents adhere to the definition of sin, as explained by Wesley himself.
 "Nothing is sin, strictly speaking, but a voluntary transgression of a known law of God.
Therefore, every voluntary breach of the law of love is sin; and nothing else, if we speak
properly. To strain the matter farther is only to make way for Calvinism."[23]

Dr. Timothy Cooley explained, "If this definition is compromised, victorious Christian living becomes
meaningless, and entire sanctification an impossibility."[24] "The definition and consequences of sin are a
key theological distinctive of the Holiness Movement as it underlies their entire theological system. To
differ on the conception of sin is to destroy the foundation of holiness theology."[22]

With this definition of sin, Holiness adherents believe while Christians may fall into sin, they also have the
God-given power to avoid committing sin, and in this sense be free from sin. Furthermore, not only does
God enable this obedience he also requires it. One of the founders of the movement, J. A. Wood, explains
"The lowest type of a Christian sinneth not, and is not condemned. The minimum of salvation is salvation
from sinning. The maximum is salvation from pollution—the inclination to sin."[25] Another founder, C. J.
Fowler explains that "We teach that regeneration does not allow the committing of conscious sin."[26]
Harry Jessop warns "It should ever be born in mind that believers cannot commit sin without forfeiting
justification."[27] The founder of the Church of God (Anderson, Indiana), D. S. Warner, explains "Holiness
writers and teachers, as far as my knowledge extends, uniformly hold up a sinless life, as the true test and
Bible standard of regeneration."[7] This doctrine follows in the footsteps of Wesley who wrote “If a
believer wilfully sins, he casts away his faith. Neither is it possible he should have justifying faith again,
without previously repenting."[28]

Lifestyle

Holiness groups believe the moral aspects of the law of God are pertinent for today, and expect their
adherents to obey behavioral rules.[29] Consequently, members of the Holiness movement readily apply
Scriptural lifestyle commands to their lives, and view them as generally binding today, and apply these
principles in numerous different ways.[30] "Holiness churches have been distinguished from other churches
by their more careful lifestyle. Many churches and denominations in the Holiness movement prohibit
smoking, drinking, dancing, listening to inappropriate worldly music, or wearing makeup or flashy
clothes."[31]

Diversity in belief and practice

Christian denominations aligned with the holiness movement all share a belief in the doctrine of Christian
perfection (entire sanctification); apart from this, denominations identified with the holiness movement
differ on several issues, given that there are Methodist, Quaker, Anabaptist and Restorationist churches that
comprise the holiness movement and these denominations have unique doctrines and theologies.[32]
Methodist denominations that are a part of the holiness movement, such as the Free Methodist Church or
Missionary Methodist Church, affirm the celebration of the sacraments, chiefly Holy Baptism and Holy
Communion; on the other hand, denominations of the Quaker tradition, such as the Central Yearly Meeting
of Friends, are entirely non-sacramental.[32] Anabaptist denominations aligned with the holiness movement,
such as the Apostolic Christian Church, teach the observance of ordinances, such as communion,
headcovering and footwashing.[33] While the Methodist denominations of the holiness movement hold to
church membership (such as the Lumber River Conference of the Holiness Methodist Church), the concept
of membership rolls is rejected in holiness denominations of a Restorationist background, such as the
Church of God (Anderson, Indiana).[34]

History

Roots

Though it became a multi-denominational

movement over time and was furthered by the
Second Great Awakening which energized
churches of all stripes,[35] the bulk of Holiness
movement has its roots in John Wesley and
Methodism.[36]

Early Methodism
An engraving of a Methodist camp meeting in 1819 (Library
The Holiness movement traces their roots back
of Congress).
to John Wesley, Charles Wesley, John Fletcher,
and the Methodists of the 18th century. The
Methodists of the 19th century continued the
interest in Christian holiness that had been started by their founder, John Wesley in England.[37] They
continued to publish Wesley's works and tracts, including his famous A Plain Account of Christian
Perfection. From 1788 to 1808, the entire text of A Plain Account was placed in the Discipline manual of
the Methodist Episcopal Church (U.S.), and numerous persons in early American Methodism professed the
experience of entire sanctification, including Bishop Francis Asbury. The Methodists during this period
placed a strong emphasis on holy living, and their concept of entire sanctification.

Second Great Awakening

By the 1840s, a new emphasis on Holiness and Christian perfection began within American Methodism,
brought about in large part by the revivalism and camp meetings of the Second Great Awakening (1790–
1840).[39]

Two major Holiness leaders during this period were Methodist preacher Phoebe Palmer and her husband,
Dr. Walter Palmer. In 1835, Palmer's sister, Sarah A. Lankford, started holding Tuesday Meetings for the
Promotion of Holiness in her New York City home. In 1837, Palmer experienced what she called entire
sanctification and had become the leader of the Tuesday Meetings by 1839. At first only women attended
these meetings, but eventually Methodist bishops and hundreds of clergy and laymen began to attend as
well. At the same time, Methodist minister Timothy Merritt of Boston founded a journal called the Guide to
Christian Perfection, later renamed The Guide to Holiness. This was the first American periodical
dedicated exclusively to promoting the doctrine of Christian holiness.[40] In 1865, the Palmers purchased
The Guide which at its peak had a circulation of 30,000. In New York City, Palmer met with Amanda
Smith, a preacher in the African Methodist Episcopal Church who testified that she became entirely
sanctified in 1868 and then began to preach Christian holiness throughout the world.[38]
Also representative was the revivalism of Rev. James Caughey, an
American missionary sent by the Wesleyan Methodist Church to
work in Ontario, Canada from the 1840s through 1864. He brought
in the converts by the score, most notably in the revivals in Canada
West 1851–53. His technique combined restrained emotionalism
with a clear call for personal commitment, thus bridging the rural
style of camp meetings and the expectations of more
"sophisticated" Methodist congregations in the emerging cities.[41]
Phoebe Palmer's ministry complemented Caughey's revivals in
Ontario circa 1857.[42] Jarena Lee of the African Methodist
Episcopal Church and Julia A. J. Foote of the African Methodist
Episcopal Zion Church aligned themselves with the Wesleyan-
Holiness movement and preached the doctrine of entire
sanctification throughout the pulpits of their connexions.[38]

While many holiness proponents stayed in the mainline Methodist

Churches, such as Henry Clay Morrison who became president of
Asbury College and Theological Seminary, at least two major
Holiness Methodist denominations broke away from mainline
Methodism during this period. In 1843, Orange Scott organized the Henry Clay Morrison, a Methodist
Wesleyan Methodist Connection (an antecedent of the Wesleyan evangelist and founder of Asbury
Church, as well as the Allegheny Wesleyan Methodist Connection Theological Seminary.
and the Bible Methodist Connection of Churches) at Utica, New
York. The major reason for the foundation of the Wesleyan
Methodist Church was their emphasis on the abolition of
slavery.[43] In 1860, B.T. Roberts and John Wesley Redfield
founded the Free Methodist Church on the ideals of slavery
abolition, egalitarianism, and second-blessing holiness.[42] In 1900,
the Lumber River Conference of the Holiness Methodist Church
was organized to minister to Native Americans, especially the
Lumbee tribe.[44] Advocacy for the poor remained a hallmark of
these and other Methodist offshoots. Some of these offshoots
would currently be more specifically identified as part of the
Conservative holiness movement, a group that would represent the
more conservative branch of the movement.

At the Tuesday Meetings, Methodists soon enjoyed fellowship with

Christians of different denominations, including the
Congregationalist Thomas Upham. Upham was the first man to
attend the meetings, and his participation in them led him to study
mystical experiences, looking to find precursors of Holiness
teaching in the writings of persons like German Pietist Johann
Arndt and the Roman Catholic mystic Madame Guyon.
Julia A. J. Foote, an elder in the
Other non-Methodists also contributed to the Holiness movement in African Methodist Episcopal Zion
the U.S. and in England. "New School" Calvinists such as Asa Church, preached Christian holiness
Mahan, the first president of Oberlin College, and Charles in the pulpits of her connexion. Her
Grandison Finney, an evangelist associated with the college and autobiography has the theme of
later its second president, promoted the idea of Christian holiness entire sanctifiation interwoven in it
and slavery abolition (which Wesleyan Methodists also supported). and concludes with "How to Obtain
In 1836, Mahan experienced what he called a baptism with the Sanctification."[38]
Holy Spirit. Mahan believed that this experience had cleansed him
from the desire and inclination to sin. Finney believed that this experience might provide a solution to a
problem he observed during his evangelistic revivals. Some people claimed to experience conversion but
then slipped back into their old ways of living. Finney believed that the filling with the Holy Spirit could
help these converts to continue steadfast in their Christian life. This phase of the Holiness movement is
often referred to as the Oberlin-Holiness revival.[45]

Presbyterian William Boardman promoted the idea of Holiness through his evangelistic campaigns and
through his book The Higher Christian Life, which was published in 1858, which was a zenith point in
Holiness activity prior to a lull brought on by the American Civil War.

Many adherents of the Religious Society of Friends (Quakers) stressed George Fox's doctrine of
Perfectionism (which is analogous to the Methodist doctrine of entire sanctification). These Holiness
Quakers formed Yearly Meetings such as the Central Yearly Meeting of Friends.[6] Around the same period,
Hannah Whitall Smith, an English Quaker, experienced a profound personal conversion. Sometime in the
1860s, she found what she called the "secret" of the Christian life—devoting one's life wholly to God and
God's simultaneous transformation of one's soul. Her husband, Robert Pearsall Smith, had a similar
experience at the camp meeting in 1867. The couple became figureheads in the now-famous Keswick
Convention that gave rise to what is often called the Keswick-Holiness revival, which became distinct from
the holiness movement.[46]

Among Anabaptists, the Brethren in Christ Church (as well as the Calvary Holiness Church that later split
from it) emerged in Lancaster County as a denomination of River Brethren who adopted Radical Pietistic
teaching, which "emphasized spiritual passion and a warm, personal relationship to Jesus Christ."[47][48]
They teach "the necessity of a crisis-conversion experience" as well as the existence of a second work of
grace that "results in the believer resulting in the ability to say no to sin".[47] These Holiness Anabaptist
denominations emphasize the wearing of a headcovering by women, plain dress, temperance, footwashing,
and pacifism.[49] Founded by Samuel Heinrich Fröhlich, the Apostolic Christian Church (Nazarene) is an
Anabaptist denomination aligned with the holiness movement, thus being "distinguished by its emphasis on
entire sanctifiation".[50] Mennonites who were impacted by Radical Pietism and the teaching of holiness
founded the Missionary Church, a holiness church in the Anabaptist tradition.[a]

General Baptists who embraced belief in the second work of grace established their own denominations,
such as the Holiness Baptist Association (founded in 1894) and the Ohio Valley Association of the
Christian Baptist Churches of God (formed in 1931).

Post-Civil War

Following the American Civil War, many Holiness proponents—most of them Methodists—became
nostalgic for the heyday of camp meeting revivalism during the Second Great Awakening.

The first distinct "Holiness camp meeting" convened at Vineland, New Jersey in 1867 under the leadership
of John Swanel Inskip, John A. Wood, Alfred Cookman, and other Methodist ministers. The gathering
attracted as many as 10,000 people. At the close of the encampment, while the ministers were on their
knees in prayer, they formed the National Camp Meeting Association for the Promotion of Holiness, and
agreed to conduct a similar gathering the next year. This organization was commonly known as the
National Holiness Association. Later, it became known as the Christian Holiness Association and
subsequently the Christian Holiness Partnership The second National Camp Meeting was held at Manheim,
Pennsylvania, and drew upwards of 25,000 persons from all over the nation. People called it a "Pentecost."
The service on Monday evening has almost become legendary for its spiritual power and influence. The
third National Camp Meeting met at Round Lake, New York. This time the national press attended and
write-ups appeared in numerous papers, including a large two-page pictorial in Harper's Weekly. These
meetings made instant religious celebrities out of many of the workers. "By the 1880s holiness was the
most powerful doctrinal movement in America and seemed to be carrying away all opposition both within
the Methodist Church and was quickly spreading throughout many other denominations."[51] This
however, was not without objection."The leaders of the National Camp Meeting Association for the
Promotion of Holiness generally opposed “come-outism,”...They urged believers in entire sanctification
and Christian perfection to remain in their denominations and to work within them to promote holiness
teaching and general spiritual vitality."[52]

Though distinct from the mainstream Holiness movement, the fervor of the Keswick-Holiness revival in the
1870s swept Great Britain, where it was sometimes called the higher life movement after the title of William
Boardman's book The Higher Life. Higher life conferences were held at Broadlands and Oxford in 1874
and in Brighton and Keswick in 1875. The Keswick Convention soon became the British headquarters for
this movement. The Faith Mission in Scotland was another consequence of the British Holiness movement.
Another was a flow of influence from Britain back to the United States: In 1874, Albert Benjamin Simpson
read Boardman's Higher Christian Life and felt the need for such a life himself. Simpson went on to found
the Christian and Missionary Alliance.[53]

American Holiness associations began to form as an outgrowth of this new wave of camp meetings, such
as the Western Holiness Association—first of the regional associations that prefigured "come-outism"—
formed at Bloomington, Illinois. In 1877, several "general holiness conventions" met in Cincinnati and
New York City.[42]

In 1871, the American evangelist Dwight L. Moody had what he called an "endowment with power" as a
result of some soul-searching and the prayers of two Free Methodist women who attended one of his
meetings. He did not join the Wesleyan-Holiness movement but maintained a belief in progressive
sanctification which his theological descendants still hold to.[54]

While the great majority of Holiness proponents remained within the three major denominations of the
mainline Methodist church, Holiness people from other theological traditions established standalone bodies.
In 1881, D. S. Warner started the Evening Light Reformation, out of which was formed the Church of God
(Anderson, Indiana), bringing Restorationism to the Holiness family.[55] The Church of God Reformation
Movement held that "interracial worship was a sign of the true Church", with both whites and blacks
ministering regularly in Church of God congregations, which invited people of all races to worship
there.[56] Those who were entirely sanctified testified that they were "saved, sanctified, and prejudice
removed."[56] Though outsiders would sometimes attack Church of God services and camp meetings for
their stand for racial equality, Church of God members were "undeterred even by violence" and
"maintained their strong interracial position as the core of their message of the unity of all believers".[56] In
the 1890s, Edwin Harvey and Marmaduke Mendenhall Farson started the Metropolitan Methodist Mission
which became known as the Metropolitan Church Association; it taught communal living, holding that
"material possessions could be idols that might threaten one's sanctification experience" and that "while
people who do not have the Holy Spirit may give, those who do give all."[57]

Palmer's The Promise of the Father, published in 1859, which argued in favor of women in ministry,[58]
later influenced Catherine Booth, co-founder of the Salvation Army (the practice of ministry by women is
common but not universal within the denominations of the Holiness movement). The founding of the
Salvation Army in 1878 helped to rekindle Holiness sentiment in the cradle of Methodism—a fire kept lit
by Primitive Methodists and other British descendants of Wesley and George Whitefield in prior
decades.[59]

Overseas missions emerged as a central focus of the Holiness people. As one example of this world
evangelism thrust, Pilgrim Holiness Church founder Martin Wells Knapp (who also founded the Revivalist
in 1883, the Pentecostal Revival League and Prayer League, the Central Holiness League 1893, the
International Holiness Union and Prayer League, and God's Bible School and College), saw much success
in Korea, Japan, China, India, South Africa and South America. Methodist mission work in Japan led to the
creation of the One Mission Society, one of the largest missionary-sending Holiness agencies in the world.

Wesleyan realignment

Though many Holiness preachers, camp meeting leaders, authors, and

periodical editors were Methodists, this was not universally popular
with Methodist leadership. Out of the four million Methodists in the
United States during the 1890s, probably one-third to one-half were
committed to the idea of entire sanctification as being brought about
instantaneously.[60][61] Notable scholar Daniel Whedon famously
stated "they are not Wesleyan. We believe that a living Wesley would
never admit them to the Methodist system.”[52] Proponents of the
Holiness Movement however, fiercely resisted this accusation, and
defended their doctrine from Wesley's own words.[62][63] One of the
founders of the camp meeting association,[64] J. A. Wood, defended
his doctrine with an extensive survey of Wesley's doctrine of Christian
Perfection, entitled Christian Perfection as Taught by John Wesley.[65] Illustration from The Circuit Rider:
In this book he spent several hundred pages exclusively quoting A Tale of the Heroic Age by
Wesley in defense of the Holiness Movement's view of entire Edward Eggleston depicting a
sanctification.[62] In fact the Holiness Movement was able to defend Methodist circuit rider on
its doctrine so well that historian Melvin Dieter comments that "The horseback.
holiness movement was 'so closely identified with traditional
Methodism and Wesleyan doctrine and life that Methodist opponents
of the revival were forced to distance themselves from Wesley and the standard authors of prevailing
Methodist theology to re-solve the struggle with the holiness elements within the church.'"[66][67] Even still
"The leaders of the National Camp Meeting Association for the Promotion of Holiness generally opposed
“come-outism,”...They urged believers in entire sanctification and Christian perfection to remain in their
denominations and to work within them to promote holiness teaching and general spiritual vitality."[52]

Southern Methodist minister B. F. Haynes wrote in his book, Tempest-Tossed on Methodist Seas,[68] about
his decision to leave the Methodist church and join what would become Church of the Nazarene. In it, he
described the bitter divisions within the Methodist church over the Holiness movement, including verbal
assaults made on Holiness movement proponents at the 1894 conference.[69] This tension reached a head at
the 1898 conference of the Methodist Episcopal Church, South, when it passed rule 301:

Any traveling or local preacher, or layman, who shall hold public religious services within the
bounds of any mission, circuit, or station, when requested by the preacher in charge not to hold
such services, shall be deemed guilty of imprudent conduct, and shall be dealt with as the law
provides in such cases.[70]

Many Holiness evangelists and traveling ministers found it difficult to continue their ministry under this
new rule—particularly in mainline Methodist charges and circuits that were unfriendly to the Holiness
movement. In the years that followed, scores of new Holiness Methodist associations were formed—many
of these "come-outer" associations and various parties alienated by Mainline Methodism consolidated to
form new denominations (e.g., the Free Methodist Church, the Wesleyan Methodist Church, the Salvation
Army and the Church of the Nazarene).
Other Holiness Methodists (the "stay-inners") remained within the mainline Methodist Churches, such as
H. C. Morrison who became the first president of Asbury Theological Seminary, a prominent university of
the holiness movement that remains influential among holiness adherents in mainline Methodism.[71]

Those who left mainline Methodist churches to form Holiness denominations during this time numbered no
more than 100,000.[60]

Early 20th century

Throughout the early 20th century, week-long revival campaigns

with local churches (and revival elements brought into the worship
service) carried on the tradition of camp meetings.

Pentecostalism and the Charismatic movement competed for the

loyalties of Holiness advocates (see related section below), and a
separate Pentecostal-Holiness movement was born. This new
dichotomy gradually dwindled the population of the mainstream of
the Holiness movement.

Some Holiness advocates found themselves at home with

Fundamentalism and later the Evangelical movement. It was during
A Fundamentalist cartoon portraying
this time (1939) that the Methodist Episcopal Church (North and
Modernism as the descent from
South) and the Methodist Protestant Church merged to form The
Christianity to atheism, first
published in 1922 and then used in
Methodist Church. This merger created a Mainline Christian
Seven Questions in Dispute by
organization which made remaining Holiness elements within U.S.
William Jennings Bryan.
Methodism less influential.

Mid-to-late 20th century

Cultural shifts following World War II resulted in a

further division in the Holiness movement.

Not content with what they considered to be a lax

attitude toward sin, several small groups left Holiness
denominations of the Methodist tradition, and to a
lesser extent Quaker, Anabaptist and Restorationist
denominations, to form the conservative holiness
movement. Staunch defenders of Biblical inerrancy,
they stress modesty in dress and revivalistic worship Grace Wesleyan Methodist Church is a parish
practices. They identify with classical Fundamentalism church of the Allegheny Wesleyan Methodist
more so than Evangelicalism. [72] While some have Connection, one of the largest denominations in
pointed out that the broader holiness movement has the conservative holiness movement, and is
declined in its original strong emphasis of the doctrine located in Akron, Ohio.
of entire sanctification,[73] the conservative holiness
movement still frequently promotes,[74] preaches,[75]
and teaches this definition of holiness and entire sanctification, both at the scholarly level,[76] and in
pastoral teaching.[77]
As the Holiness Conservatives were distancing themselves even further, Mainline Methodism was
becoming larger with the merger between The Methodist Church and the Evangelical United Brethren
Church, forming the United Methodist Church in 1968. A slow trickle of disaffected Holiness-friendly
United Methodists left for Holiness movement denominations, while other Holiness advocates stayed in the
United Methodist Church and are represented in the Good News Movement and Confessing
Movement.[71] Many United Methodist clergy in the holiness tradition are educated at Asbury Theological
Seminary.[71]

Meanwhile, the bulk of the Wesleyan-Holiness churches began to developed a disdain for what they
considered to be legalism, and gradually dropped prohibitions against dancing and theater patronage, while
maintaining rules against gambling, as well as alcohol and tobacco use. Continued stances on the sanctity
of marriage and abstinence matched similar convictions. In the 1970s, opposition to abortion became a
recurring theme, and by the 1990s statements against practicing homosexuality were increasingly common.
A devotion to charity work continued, particularly through the Salvation Army and other denominational
and parachurch agencies.

21st century

Faced with a growing identity crisis and continually dwindling

numbers,[78] Wesleyan-Holiness Evangelicals have hosted several
inter-denominational conferences and begun several initiatives to
draw a clearer distinction between Wesleyan theology and that of
other Evangelicals and to explore how to address contemporary
social issues and appear winsome to a " post-modern world."[79][80]
As one such example, in 2006 the Wesleyan Holiness Consortium
published "The Holiness Manifesto" in conjunction with A Salvation Army band parade in
representatives from historic Holiness Methodist denominations, Oxford, United Kingdom
including the Free Methodist Church, United Methodist Church,
Wesleyan Church, and the Church of the Nazarene.[81]

The divide between classical Fundamentalism and Evangelicalism became greater following the 9/11
terrorist attacks on the U.S. by militant Muslim fundamentalists—as the term "fundamental" became
associated with intolerance and aggressive attitudes. Several Evangelical Holiness groups and publications
have denounced the term "fundamentalist" (preferring Evangelical) while others are reconciling to what
extent the Fundamentalist movement of the 1920s remains a part of their history.[82][83][84]

The Church of the Nazarene, the Wesleyan Church, and the Free Methodist Church were the largest
Wesleyan-Evangelical Holiness bodies as of 2015. Talks of a merger were tabled,[85] but new cooperatives
such as the Global Wesleyan Alliance were formed as the result of inter-denominational meetings.[86]

The Global Methodist Church is expected to consist of a large number of traditionalists, including those
aligned with the Wesleyan-Holiness movement, once a separation agreement is reached by United
Methodist Church leadership and conference delegates in 2022 or later.[87] The Book of Discipline of the
Global Methodist Church thus teaches that "a life of holiness or 'entire sanctification' should be the goal of
each individual’s journey with God."[88][89]
At this point the legacy of the Holiness Movement is fragmented between the more conservative
branch,[90] attempting to maintain and revive historic Holiness doctrine and practice, and others more
willing to move beyond the doctrine and tradition of the past.

Influences
The main roots of the Holiness movement are as follows:

The Reformation itself, with its emphasis on salvation by grace through faith alone.
Puritanism in 17th-century England and its transplantation to America with its emphasis on
adherence to the Bible and the right to dissent from the established church.
Pietism in 17th-century Germany, led by Philipp Jakob Spener, as well as the Moravians,
both of whom emphasized the spiritual life of the individual, coupled with a responsibility to
live an upright life.
Quietism, as taught by the Religious Society of Friends (Quakers), with its emphasis on the
individual's ability to experience God and understand God's will for himself.
The 1730s Evangelical Revival in England, led by Methodists John Wesley and his brother
Charles Wesley, which introduced the concept of Entire Sanctification and certain teachings
of German Pietism to England and eventually to the United States.
The First Great Awakening in the 18th and early 19th centuries in the United States,
propagated by George Whitefield, Jonathan Edwards, and others, with its emphasis on the
initial conversion experience of Christians.
The Second Great Awakening in the 19th century in the United States, propagated by
Francis Asbury, Charles Finney, Lyman Beecher, Phoebe Palmer and others, which also
emphasized the need for personal holiness and is characterized by the rise of evangelistic
revival meetings.

Relation and reaction to Pentecostalism

The traditional Holiness movement is distinct from the Pentecostal movement, which believes that the
baptism in the Holy Spirit involves supernatural manifestations such as speaking in unknown tongues.[91]
Many of the early Pentecostals originated from the Holiness movement, and to this day many "classical
Pentecostals" maintain much of Holiness doctrine and many of its devotional practices. Several of its
denominations include the word "Holiness" in their names, including the Pentecostal Holiness Church.

The terms pentecostal and apostolic, now used by adherents to Pentecostal and charismatic doctrine, were
once widely used by Holiness churches in connection with the consecrated lifestyle they see described in
the New Testament.

During the Azusa Street Revival (often considered the advent of Pentecostalism), the practice of speaking
in tongues was strongly rejected by leaders of the traditional Holiness movement. Alma White, the leader of
the Pillar of Fire Church, a Holiness denomination, wrote a book against the Pentecostal movement that
was published in 1936; the work, entitled Demons and Tongues, represented early rejection of the tongues-
speaking Pentecostal movement. White called speaking in tongues "satanic gibberish" and Pentecostal
services "the climax of demon worship".[92] However, many contemporary Holiness churches now believe
in the legitimacy of speaking in unknown tongues, but not as a sign of entire sanctification as classical
Pentecostals still teach.

There are an estimated 78 million classical Pentecostals, and 510 million assorted Charismatics who share a
heritage or common beliefs with the Pentecostal movement. If the Holiness movement and
Pentecostal/Charismatic Christians were counted together the total population would be around 600
million.[93]

Denominations and associations

Several organizations and programs exist to promote the Holiness movement, plan missions, and promote
ecumenism among churches:

Christian Holiness Partnership

Interchurch Holiness Convention (https://ihconvention.com/)
Global Wesleyan Alliance
Holiness Unto the Lord
Worldwide Faith Missions
One Mission Society
Wesleyan Holiness Consortium
World Gospel Mission
Wesleyan Holiness Women Clergy (http://www.whwomenclergy.org/)

The Holiness movement led to the formation and further development of several Christian denominations
and associations. Below are denominations which historically have substantially adhered to Holiness
movement doctrine (excluding Conservative Holiness movement and distinctively Holiness Pentecostal
bodies).

Association of Independent Methodists

Apostolic Christian Church (Nazarene)
Apostolic Faith Church {Mission}
Bible Missionary Church
Brethren in Christ Church
Christ's Sanctified Holy Church
The Church of the Nazarene
Church of Christ Holiness (USA)
Churches of Christ in Christian Union
Church of Daniel's Band
Church of God (Anderson)
Congregational Methodist Church
Evangelical Christian Church
Evangelical Church of North America
Evangelical Friends Church International-Eastern Region[2]
Evangelical Methodist Church
Free Methodist Church
Freewill Baptists (certain congregations)
Global Methodist Church
God's Missionary Church (https://godsmissionarychurch.org/)
Immanuel General Mission (Japan)
International Fellowship of Bible Churches
Kentucky Mountain Holiness Association
Korea Evangelical Holiness Church
 Korea Jesus Holiness Sungkyul Church
Korea Holiness Church of the Nazarene
Korea Church of God
Korea Evangelical Church of America
Lumber River Conference of the Holiness Methodist Church
Metropolitan Church Association
Missionary Church (North-Central District and others)[2]
Missionary Methodist Church
National Association of Wesleyan Evangelicals
Ohio Valley Association of the Christian Baptist Churches of God
Pillar of Fire International
Primitive Methodist Church
The Salvation Army
Southern Baptist Convention (certain congregations and associations)
Southern Congregational Methodist Church
United Holiness Church of Jesus Christ
United Methodist Church (certain districts and local churches, as well as universities)[b]
The Wesleyan Church
Wesleyan Nazarene Church

Colleges, Bible schools, and universities

Many institutions of higher learning exist to promote Holiness ideas, as well as to provide a liberal arts
education.[94]

Ambrose University College · Allegheny Wesleyan College · American Indian College ·

Anderson University (Indiana) · Asbury University · Azusa Pacific University · Bible Missionary
Institute · Booth College · Central Christian College of Kansas · Eastern Nazarene College ·
Evangelical Wesleyan Bible Institute · God's Bible School and College · Global University ·
Greenville College · Hobe Sound Bible College · Houghton College · Indiana Wesleyan
University · Kansas Christian College · Kentucky Mountain Bible College · Kingswood
University · Laurel University · Life Pacific College · Malone University · Messiah College ·
MidAmerica Nazarene University · Mid-America Christian University · Mount Vernon Nazarene
University · Native American Bible College · Nazarene Bible College · North Central University ·
Northwest Nazarene University · Ohio Christian University · Oklahoma Wesleyan University ·
Olivet Nazarene University · Ozark Bible Institute and College · Peniel School of Ministry · Penn
View Bible Institute · Pillar College · Point Loma Nazarene University · Roberts Wesleyan
College · Seattle Pacific University · Simpson University · Southwestern Christian University ·
Southern Nazarene University · Southern Wesleyan University · Spring Arbor University ·
Tyndale University College & Seminary · Toccoa Falls College · Trevecca Nazarene University ·
Trinity Bible College · Trinity Western University · Union Bible College and Seminary · Valley
Forge Christian College · Vanguard University · Warner Pacific College · Warner University ·
Wesley Seminary · Wesley Biblical Seminary

See also
Methodism portal
 Evangelical
Christianity portal
Christianity portal

Arminianism
Theosis (Eastern Christian theology)

References

Notes
a. The intense piety and disciplined Christian lives of the holiness advocates had a special
affinity with the Anabaptist and Quakers of the nineteenth century, especially those groups
that felt the influence of revivalism. Holiness revivalism had great impact on certain yearly
meetings of Quakers (especially in Ohio, Kansas, the Rocky Mountains, and the Pacific
Northwest). These Holiness Quakers have recently come together in the Evangelical
Friends Alliance and many of them have found identity in the broader Holiness movement.
Similarly the Mennonites and "Dunkers" felt the influence of the Holiness revival, especially
among the various antecedents of the present Missionary Church and the Brethren in Christ
with their roots among the "Dunkers".(Winn 2007, p. 114)
b. In addition to these separate denominational groupings, one needs to give attention to the
large pockets of the Holiness movement that have remained within the United Methodist
Church. The most influential of these would be the circles dominated by Asbury College and
Asbury Theological Seminary (both in Wilmore, KY), but one could speak of other colleges,
innumerable local campmeetings, the vestiges of various local Holiness associations,
independent Holiness oriented missionary societies and the like that have had great impact
within United Methodism. A similar pattern would exist in England with the role of Cliff
College within Methodism in that context.(Winn 2007, p. 115)

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Winn, Christian T. Collins (2007). From the Margins: A Celebration of the Theological Work of
Donald W. Dayton (https://books.google.com/books?id=fiD1BgAAQBAJ&q=The+intense+pi
ety+and+disciplined). Wipf and Stock. ISBN 978-1-63087-832-0.

Further reading
Boardman, William E. The Higher Christian Life, (Boston: Henry Hoyt, 1858).
Brown, Kenneth O. Holy Ground, Too, The Camp Meeting Family Tree. Hazleton: Holiness
Archives, 1997.
Brown, Kenneth O. Inskip, McDonald, Fowler: "Wholly And Forever Thine." (Hazleton: Holiness
Archives, 2000.)
Cunningham, Floyd. T. " Holiness Abroad: Nazarene Missions in Asia. " Pietist and Wesleyan
Studies, No. 16. Lanham, MD: Scarecrow Press, 2003.
Cunningham, Floyd T. ed. "Our Watchword & Song: The Centennial History of the Church of the
Nazarene." By Floyd T. Cunningham; Stan Ingersol; Harold E. Raser; and David P.
Whitelaw. Kansas City, MO: Beacon Hill Press of Kansas City, 2009.
Dieter, Melvin E. The Holiness Revival of the Nineteenth Century (Rowman & Littlefield, 1996).
Grider, J. Kenneth. A Wesleyan-Holiness Theology, 1994 (ISBN 0-8341-1512-3).
Kostlevy, William C., ed. Historical Dictionary of the Holiness Movement (Rowman & Littlefield,
2001).
Kostlevy, William C. Holy Jumpers: Evangelicals and Radicals in Progressive Era America
(2010) on the influential Metropolitan Church Association in 1890s Chicago excerpt and text
search (https://www.amazon.com/gp/reader/0195377842/)
Mannoia, Kevin W. and Don Thorsen. "The Holiness Manifesto", (William B. Eerdmans
Publishing, 2008)
Sanders, Cheryl J. Saints in Exile: The Holiness-Pentecostal Experience in African American
Religion and Culture (Oxford University Press, 1999)
Smith, Logan Pearsall, ed. Philadelphia Quaker: The Letters of Hannah Whitall Smith (New
York: Harcourt, Brace and Co., 1950).
Smith, Timothy L. Called Unto Holiness: The Story of the Nazarenes—The Formative Years,
(Nazarene Publishing House, 1962).
Spencer, Carol. Holiness: The Soul Of Quakerism" (Paternoster. Milton Keynes, 2007)
Stephens, Randall J. The Fire Spreads: Holiness and Pentecostalism in the American South."
(Cambridge, MA: Harvard University Press, 2008).
Thornton, Wallace Jr. The Conservative Holiness Movement: A Historical Appraisal, 2014
excerpt and text search (https://web.archive.org/web/20140714214053/http://wallacethornto
n.com/booklet-the-conservative-holiness-movement-a-historical-appraisal/)
Thornton, Wallace Jr. When the Fire Fell: Martin Wells Knapp's Vision of Pentecostal and the
Beginnings of God's Bible School " (Emeth Press, 2014).
Thornton, Wallace Jr. From Glory to Glory: A Brief Summary of Holiness Beliefs and Practices (ht
tps://web.archive.org/web/20140714133304/http://wallacethornton.com/holiness-doctrine-an
d-practice/)
Thornton, Wallace Jr. Radical Righteousness: Personal Ethics and the Development of the
Holiness Movement (http://wallacethornton.com/radical-righteousness/)
White, Charles Edward. The Beauty of Holiness: Phoebe Palmer as Theologian, Revivalist,
Feminist, and Humanitarian (Zondervan/Francis Asbury Press, 1986).

External links
Holiness Movement (Conservative Holiness Movement directory) (https://www.holinessmov
ement.org/)
CHB (Conservative Holiness Movement Internet Radio) (https://www.chbonline.org/)
Holiness history (http://www.gameo.org/encyclopedia/contents/H6565ME.html) from the
Global Anabaptist Mennonite Encyclopedia Online
"The Cleansing Wave" (http://www.christianitytoday.com/ch/2004/002/7.22.html), article from
Christianity Today
"Holiness Movement: Dead or Alive," (http://www.crivoice.org/hmovement.html) article by
Keith Drury (CRI Voice)
Christian Cyclopedia article on Holiness Churches (http://www.lcms.org/ca/www/cyclopedia/
02/display.asp?t1=h&word=HOLINESSCHURCHES)
Five Cardinal Elements in the Doctrine of Entire Sanctification (https://media.sabda.org/alkit
ab-6/wh2-hdm/hdm0507.pdf)

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