Holiness movement

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The Holiness movement involves a set of beliefs and practices which emerged chiefly within 19th-century Methodism, and to a lesser extent other traditions such as Quakerism and Anabaptism. [1] The movement is Wesleyan-Arminian in theology, [2] and is defined by its emphasis on the doctrine of a second work of grace leading to Christian perfection. [3] As of 2015, a number of evangelical Christian denominations, parachurch organizations, and movements emphasize those beliefs as central doctrine. Holiness-movement churches had an estimated 12 million adherents. [4]



Holiness adherents believe 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. [5] This experience of entire sanctification (as it is known in Methodism) or Perfectionism (as it is known in Quakerism) and is generally identified with the filling/baptism of the Holy Ghost. [6] 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. [7] 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.

Holiness groups believe the moral aspects of the law of God are pertinent for today, and so expect their adherents to obey behavioral rules—for example, many groups have statements prohibiting the consumption of alcohol, participation in any form of gambling, and entertainments such as dancing and theatre-going. [8] This position does attract opposition from certain evangelicals, who charge that such an attitude refutes or slights Reformation (particularly Calvinist) teachings that the effects of original sin remain even in the most faithful of souls, until Glorification.


An engraving of a Methodist camp meeting in 1819 (Library of Congress). Methodist camp meeting (1819 engraving).jpg
An engraving of a Methodist camp meeting in 1819 (Library of Congress).

Though it became a multi-denominational movement over time and was furthered by the Second Great Awakening which energized churches of all stripes, the bulk of Holiness movement has its roots in Methodism.

Early Methodism

The Holiness movement traces their roots back 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. 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. [9] 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). [10]

Two major Holiness leaders during this period were 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 Wesleyan message of Christian holiness. [11] In 1865, the Palmers purchased The Guide which at its peak had a circulation of 30,000.

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. [12] Phoebe Palmer's ministry complemented Caughey's revivals in Ontario circa 1857. [13]

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 Wesleyan Methodist Connection (an antecedent of the Wesleyan Church, as well as the Allegheny Wesleyan Methodist Connection and the Bible Methodist Connection of Churches) at Utica, New York. 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. [13] 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.

Other non-Methodists also contributed to the Holiness movement in the U.S. and in England. "New School" Calvinists such as Asa Mahan, the president of Oberlin College, and Charles Grandison Finney, an evangelist associated with the college, promoted the idea of Christian holiness and slavery abolition (which Wesleyans also supported). In 1836, Mahan experienced what he called a baptism with the 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. [14]

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. [3] 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. [15]

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." [16] [17] 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". [16] These Holiness Anabaptist denominations emphasize the wearing of a headcovering by women, plain dress, temperance, footwashing, and pacifism. [18] Mennonites who were impacted by Radical Pietism and the teaching of holiness founded the Missionary Church, a holiness church in the Anabaptist tradition. [1] .

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 S. 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.

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.

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. [13]

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. [19]

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 Church of God Reformation Movement, later the Church of God (Anderson, Indiana), bringing Restorationism to the Holiness family.

Palmer's The Promise of the Father, published in 1859 which argued in favor of women in ministry, 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. [20]

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

Illustration from The Circuit Rider: A Tale of the Heroic Age by Edward Eggleston depicting a Methodist circuit rider on horseback. Circuit rider illustration Eggleston.png
Illustration from The Circuit Rider: A Tale of the Heroic Age by Edward Eggleston depicting a Methodist circuit rider on horseback.

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 sanctification as a second work of grace. [21]

Southern Methodist minister B. F. Haynes wrote in his book, Tempest-Tossed on Methodist Seas, 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. [22] 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. [23]

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 in United Methodism.

Those who left mainline Methodist churches to form Holiness denominations during this time numbered no more than 100,000. [21]

Holding the line (early 20th century)

A Fundamentalist cartoon portraying Modernism as the descent from Christianity to atheism, first published in 1922 and then used in Seven Questions in Dispute by William Jennings Bryan. Descent of the Modernists, E. J. Pace, Christian Cartoons, 1922.png
A Fundamentalist cartoon portraying Modernism as the descent from Christianity to atheism, first published in 1922 and then used in Seven Questions in Dispute by William Jennings Bryan.

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 this time (1939) that the Methodist Episcopal Church (North and South) and the Methodist Protestant Church merged to form The Methodist Church. This merger created a Mainline Christian organization which made remaining Holiness elements within U.S. Methodism less influential.

Toward the Evangelical mainstream and rise of the Conservative Holiness Movement (mid-to-late 20th century)

Grace Wesleyan Methodist Church is a parish church of the Allegheny Wesleyan Methodist Connection, one of the largest denominations in the conservative holiness movement, and is located in Akron, Ohio. Grace Wesleyan Methodist Church.jpg
Grace Wesleyan Methodist Church is a parish church of the Allegheny Wesleyan Methodist Connection, one of the largest denominations in the conservative holiness movement, and is located in Akron, Ohio.

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 Wesleyan-Holiness denominations, and to a lesser extent Quaker and Anabaptist denominations, to form the conservative holiness movement. Staunch defenders of Biblical inerrancy, they stress modesty in dress and revivalistic worship practices. They identify with classical Fundamentalism more so than Evangelicalism. [24]

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. [25] Many United Methodist clergy in the holiness tradition are educated at Asbury Theological Seminary. [25]

Meanwhile, the bulk of the Wesleyan-Holiness churches began to appear more like their colleagues in the National Association of Evangelicals from various theological and ecclesiastical traditions. [26] Holiness Evangelicals 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 held by other Evangelicals. 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.

Recovering an identity (21st century)

A Salvation Army band parade in Oxford, United Kingdom SalvationArmyParadeOxford20040905.JPG
A Salvation Army band parade in Oxford, United Kingdom

Faced with a growing identity crisis and continually dwindling numbers [27] , 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." [28] [29] As one such example, in 2006 the Wesleyan Holiness Consortium published "The Holiness Manifesto" in conjunction with representatives from historic Holiness Methodist denominations, including the Free Methodist Church, United Methodist Church, Wesleyan Church, and the Church of the Nazarene. [30]

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. [31] [32] [33]

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, [34] but new cooperatives such as the Global Wesleyan Alliance were formed as the result of inter-denominational meetings. [35]


The main roots of the Holiness movement are as follows:

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. 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 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". [36] 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. [37]

Denominations and associations

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

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

Colleges, Bible schools, and universities

Many institutions of higher learning exist to promote Holiness ideas, as well as to provide a liberal arts education. [38]

See also

Related Research Articles

Methodism Group of historically related denominations of Protestant Christianity

Methodism, also known as the Methodist movement, is a group of historically related denominations of Protestant Christianity which derive their practice and belief from the life and teachings of John Wesley. George Whitefield and John's brother Charles Wesley were also significant early leaders in the movement. It originated as a revival movement within the 18th-century Church of England and became a separate denomination after Wesley's death. The movement spread throughout the British Empire, the United States, and beyond because of vigorous missionary work, today claiming approximately 80 million adherents worldwide.

Methodist Episcopal Church religious organization in the United States

The Methodist Episcopal Church (MEC) was the oldest and largest Methodist denomination in the United States from its founding in 1784 until 1939. It was also the first religious denomination in the US to organize itself on a national basis. In 1939, the MEC reunited with two breakaway Methodist denominations to form the Methodist Church. In 1968, the Methodist Church merged with the Evangelical United Brethren Church to form the United Methodist Church.

The Wesleyan Church, also known as the Wesleyan Methodist Church and Wesleyan Holiness Church depending on the region, is a holiness Protestant Christian denomination in the United States, Canada, the United Kingdom, South Africa, Namibia, Sierra Leone, Liberia, Indonesia, Asia, and Australia. The church is part of the holiness movement and has roots in the teachings of John Wesley. It is Wesleyan and Arminian in doctrine.

Christian perfection is the name given to various teachings within Christianity that describe the process of achieving spiritual maturity or perfection. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification. Various terms have been used to describe the concept, such as Christian holiness, entire sanctification, perfect love, the baptism with the Holy Spirit, the second blessing, and the second work of grace.

Pilgrim Holiness Church (PHC) or International Apostolic Holiness Church (IAHC) is a Christian denomination associated with the holiness movement that split from the Methodist Episcopal Church through the efforts of Martin Wells Knapp in 1897. It was first organized in Cincinnati, Ohio, as the International Holiness Union and Prayer League (IHU/IAHC). Knapp, founder of the IAHC, ordained and his Worldwide Missions Board sent Charles and Lettie Cowman who had attended God's Bible School to Japan in December 1900. By the International Apostolic Holiness Churches Foreign Missionary Board and the co-board of the Revivalist the Cowmans had been appointed the General Superintendents and the Kilbournes the vice-General Superintendent for Korea, Japan and China December 29, 1905. The organization later became the Pilgrim Holiness Church in 1922 which eventually merged with the Wesleyan Methodists in 1968 to form the Wesleyan Church.

Conservative holiness movement

The conservative holiness movement is a loosely defined group of conservative Christian denominations with the majority tracing their origin back to Methodist roots and the teachings of John Wesley, and a minority being Quakers (Friends) that emphasize the doctrine of George Fox, as well as River Brethren who emerged out of the Radical Pietist revival. This movement became distinct from other Holiness bodies in the mid-20th century amid disagreements over modesty in dress, entertainment, and other "old holiness standards" reflective of the related emphases on the Wesleyan-Arminian doctrine of outward holiness or the Quaker teaching on the testimony of simplicity or the River Brethren teaching on nonconformity to the world, depending on the denomination.

Decision theology The belief by some evangelical denominations of Christianity that individuals must make a conscious decision to "accept" and follow Christ

Decision theology is the belief of some evangelical denominations of Christianity, such as the Baptist Churches and Methodist Churches, that individuals must make a conscious decision to "accept" and follow Christ.

Outward holiness

Outward holiness, or external holiness, is a Wesleyan-Arminian doctrine emphasizing modest dress and sober speech. It is a testimony of a Christian believer's inward holiness. The doctrine is prevalent among denominations emerging during the revival movements, including the Lutheran Pietists and Methodists, as well as Pentecostals. It is taken from 1 Peter 1:15: "He which hath called you is Holy, so be ye holy in all manner of conversation."

Evangelical Methodist Church

The Evangelical Methodist Church (EMC) is a Christian denomination in the Wesleyan-Holiness tradition headquartered in Indianapolis, Indiana. The denomination reported 399 churches in the United States, Mexico, Burma/Myanmar, Canada, Philippines and several European and African nations in 2018, and a total of 34,656 members worldwide.

Bible Missionary Church

Bible Missionary Church, founded in 1955, is an evangelical, holiness Christian denomination headquartered in the United States. The church is part of the Conservative Holiness Movement and has roots in the teachings of John Wesley. The church is Wesleyan in doctrine and Arminian in theology.

The Christian Holiness Partnership is an international organization of individuals, organizational and denominational affiliates within the holiness movement. It was founded in 1867 as the National Camp Meeting Association for Christian Holiness, later changing its name to the National Holiness Association, by which it was known until 1997, when its current name was adopted. Its stated purpose is to promote "the message of scriptural holiness" primarily through evangelistic camp meetings.

The Evangelical Church of North America (ECNA) is a Wesleyan-Holiness, Protestant Christian denomination headquartered in Clackamas, Oregon. As of 2000, the Church had 12,475 members in 133 local churches. The Church sponsors missionaries in seven countries.

Wesleyan theology Protestant Christian denomination

Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity that emphasizes the "methods" of the eighteenth-century evangelical reformers John Wesley and his brother Charles Wesley. More broadly, it refers to the theological system inferred from the various sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher.

Finished Work

The Finished Work is a doctrine that locates sanctification at the time of conversion, afterward the converted Christian progressively grows in grace. This is contrary to the doctrine of entire sanctification that locates complete sanctification in a definite "second work" of grace which is a necessary prerequisite to receive the baptism in the Holy Spirit. The term finished work arises from the aphorism "It's a Finished Work at Calvary", referring to both salvation and sanctification. Though the term is used within Pentecostal Christianity, it is not exclusively a Pentecostal doctrine.

Wesleyan Holiness Connection

The Wesleyan Holiness Connection, also known as the Wesleyan Holiness Consortium, is a holiness movement-related organization which seeks to reconceive and promote Biblical holiness in today's churches, particularly those who are historically rooted in the evangelical movement initiated by the Rt. Rev. John Wesley, namely Methodists. The Wesleyan Holiness Consortium aims to guide efforts and projects focused on holiness in the 21st century for pastors, unity within and among the participating churches, a holiness voice to the broader church, and the importance of holiness in the future mission of the church.

Second work of grace In Christian theology, a transforming interaction with God which may occur in the life of an individual Christian

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History of Methodism in the United States

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Pentecostalism is a renewal movement within Protestant Christianity that places special emphasis on a direct personal experience of God through the baptism with the Holy Spirit. For Christians, this event commemorates the descent of the Holy Spirit upon the followers of Jesus Christ, as described in the second chapter of the Book of Acts. Pentecostalism was established in Kerala at the start of the 20th century.

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The Interchurch Holiness Convention (IHC), formerly the Interdenominational Holiness Convention, is an ecumenical organization of Wesleyan-Arminian denominations within the conservative holiness movement. The IHC was founded in 1952 during the post-World War II era. Thousands of individuals are present at the Interchurch Holiness Convention's annual international meeting in Dayton, Ohio; in addition the Interchurch Holiness Convention hosts regional meetings in different parts of the world throughout the year.


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  19. http://www.moodychurch.org/get-to-know-us/what-we-believe (retrieved 20 February 2015)
  20. http://www.primitivemethodistchurch.org/preface.html (retrieved 20 February 2015)
  21. 1 2 "The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century," Vinson Synan, Wm. B. Eerdman Publishers, 1971
  22. Pete, Reve M., The Impact of Holiness Preaching as Taught by John Wesley and the Outpouring of the Holy Ghost on Racism
  23. Discipline of the Methodist Episcopal Church, South, 1898, p. 125
  24. "Fundamental Wesleyan". fwponline.cc. Retrieved 31 May 2015.
  25. 1 2 3 Winn, Christian T. Collins (2007). From the Margins: A Celebration of the Theological Work of Donald W. Dayton. Wipf and Stock Publishers. p. 115. ISBN   9781630878320. 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.
  26. Periods in Nazarene History
  27. "Why the Holiness Movement is Dead". Asbury Journal. Retrieved 4 June 2017.
  28. "About Us". holinesslegacy.com. Retrieved 31 May 2015.
  29. "About". Seedbed. Retrieved 31 May 2015.
  30. Mannoia, Kevin W.; Thorsen, Don (2008). The Holiness Manifesto. Grand Rapids, MI: Eerdmans. pp. 18–21.
  31. "Early Church Lesson #1: Fundamentals without Fundamentalism". Seedbed Daily Text. Retrieved 31 May 2015.
  32. http://nazarene.org/files/docs/Strange%20Bedfellows%20The%20Nazarenes%20and%20Fundamentalism.pdf
  33. "- Church of the Nazarene". ncnnews.com. Retrieved 31 May 2015.
  34. http://wesleyananglican.blogspot.com/2011/08/wesleyan-holiness-mergers-not-taking.html (retrieved 20 February 2015)
  35. "Global Wesleyan Alliance has 3rd annual gathering - The Wesleyan Church". wesleyan.org. Retrieved 31 May 2015.
  36. "The Outpouring of the Holy Ghost at Azusa Street Mission". revempete.us. Retrieved 31 May 2015.
  37. "Pentecostal churches". oikoumene.org. Retrieved 31 May 2015.
  38. Dave Imboden. "Universities & Colleges". holinessandunity.org. Retrieved 31 May 2015.

Further reading

Primary sources