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The third work of grace, also called the third blessing, is a doctrine, chiefly associated with Holiness Pentecostalism, that refers to baptism with the Holy Spirit with speaking in tongues as evidence for the same. [1] The baptism of the Holy Ghost is taught by Holiness Pentecostals to empower the Christian believer for service to God. [1]
Methodism, in accordance with the teachings of John Wesley, teaches two works of grace, the New Birth (first work of grace) and entire sanctification (second work of grace). [2] The systematic theologian of Methodism, John William Fletcher, termed the reception of entire sanctification as Baptism with the Holy Spirit, which is reflected in the doctrine of various Methodist denominations, including those of the holiness movement. [upper-alpha 1] [3] [5]
The fathers of Holiness Pentecostalism, Charles Parham (who established Bethel Bible College) and William Seymour (who organized the Azusa Street Revival) taught that in addition to the first work of the New Birth and the second work of entire sanctification, there was a third work of grace evidenced by speaking in tongues. [1] With this, "Parham regarded justification as removing committed sins, sanctification as dealing with the inbred propensity to commit sin, while the baptism of the Holy Ghost was empowerment." [1] Parham taught that Methodism had erred in "erred in regarding sanctification as synonymous with the baptism of the Holy Ghost." [1] In the Parhamian-Seymourian view, it was not the second work of grace of entire sanctification, but a third work of grace that "empowered the Christian for service." [1] When "speaking in other tongues was manifested in the lives of believers", the believer could testify that he/she had received the third work of grace and had been "endowed with heavenly power". [1]
The testimony of those who attended the Azusa Street Revival was "I am saved, sanctified, and filled with the Holy Ghost" in reference to the three works of grace taught by Holiness Pentecostals, the oldest branch of Pentecostalism. [8] These three works of grace are explained by Holiness Pentecostals with the teaching that the "Holy Spirit cannot fill an unclean vessel", so the cleansing of the heart that takes place in entire sanctification is necessary before a person can be filled or baptized with the Holy Spirit. [9]
Prior to the advent of Holiness Pentecostalism and the Parhamian-Seymourian definition of the third work of grace, the Fire-Baptized Holiness Church (a holiness denomination of Methodist patrimony) under the leadership of Benjamin Hardin Irwin (starting in 1895) was unique in that it taught three definite works of grace, with the first two works of grace being identical in doctrine to those held by Methodism—the first work of grace being the New Birth and the second work of grace being entire sanctification (baptism with the Holy Spirit); the third work of grace was taught to be baptism with fire. [10] It was necessary for the born-again Christian to be entirely sanctified with the baptism of the Holy Spirit before one could receive the baptism of fire. [10] However, after the advent of Holiness Pentecostalism, the majority of the Fire-Baptized Holiness Church embraced the Holiness Pentecostal position of the third work of grace being baptism of the Holy Ghost evidenced by speaking in tongues, while another part of the Fire-Baptized Holiness Church (now called the Bible Holiness Church) returned to the Methodist position of two works of grace: (1) New Birth and (2) entire sanctification (baptism with the Holy Spirit). [11] [12]
The Apostolic Faith Church, one of the original Holiness Pentecostal denominations that traces its origins to the Azusa Street Revival, provides the following explication of the third work of grace, which is reflective of Holiness Pentecostal teaching on Baptism with the Holy Ghost:
The Baptism of the Holy Ghost is the enduement of power from on high upon the clean, sanctified life, and is evidenced by speaking in tongues as the Spirit gives utterance. (Luke 24:49; Acts 1:5-8; 2:1-4)
The baptism of the Holy Ghost is the experience of the Third Person of the Trinity, the Holy Spirit, coming into a person's life to give power for God's service. In order to be filled with the Holy Ghost, a person must first be born again through the experience of salvation. A second step, sanctification, occurs when the saved person goes deeper in consecration and God purges the heart from the inward nature of sin. Then, the heart is ready for the gift of the Holy Spirit. When one receives the gift of the Holy Ghost, He comes to live in the sanctified heart. When this infilling occurs, it is accompanied by the same sign as the disciples had on the Day of Pentecost—the speaking with "other tongues, as the Spirit gave them utterance" (Acts 2:4). The "other tongues" are a previously unlearned, recognizable language. Matthew 3:11; Mark 16:17; Luke 24:49; John 7:38-39; Acts 1:5-8; 2:4; 10:45-46; 19:6 [13]
To be born again, or to experience the new birth, is a phrase, particularly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one surrenders their life to Christ. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven". Their doctrines also mandate that to be both "born again" and "saved", one must have a personal and intimate relationship with Jesus Christ.
Pentecostalism or classical Pentecostalism is a Protestant Charismatic Christian movement that emphasizes direct personal experience of God through baptism with the Holy Spirit. The term Pentecostal is derived from Pentecost, an event that commemorates the descent of the Holy Spirit upon the Apostles and other followers of Jesus Christ while they were in Jerusalem celebrating the Feast of Weeks, as described in the Acts of the Apostles.
The Holiness movement is a Christian movement that emerged chiefly within 19th-century Methodism, and to a lesser extent influenced other traditions such as Quakerism, Anabaptism, and Restorationism. The movement is historically distinguished by its emphasis on the doctrine of a second work of grace, which is called entire sanctification or Christian perfection. The word Holiness refers specifically to the belief in entire sanctification as a definite, second work of grace, in which original sin is cleansed, the heart is made perfect in love, and the believer is empowered to serve God. Churches aligned with the holiness movement additionally teach that the Christian life should be free of sin. 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." A number of Christian denominations, parachurch organizations, and movements emphasize those Holiness beliefs as central doctrine.
Oneness Pentecostalism is a nontrinitarian religious movement within the Protestant Christian family of churches known as Pentecostalism. It derives its name from its teaching on the Godhead, a form of Modalistic Monarchianism commonly referred to as the Oneness doctrine. The doctrine states that there is one God―a singular divine spirit with no distinction of persons―who manifests himself in many ways, including as Father, Son, and Holy Spirit. This stands in sharp contrast to the mainstream doctrine of three distinct, eternal persons posited by Trinitarian theology.
The Azusa Street Revival was a historic series of revival meetings that took place in Los Angeles, California. It was led by William J. Seymour, an African-American preacher. The revival began on April 9, 1906, and continued until roughly 1915.
The Statement of Fundamental Truths is a confession of faith outlining the 16 essential doctrines adhered to by the Assemblies of God USA. These doctrines are heavily based on other evangelical confessions of faith but differ by being clearly Pentecostal. Of the 16 articles, four are considered core beliefs "due to the key role they play in reaching the lost and building the believer and the church". They are the doctrines concerning salvation, the baptism in the Holy Spirit, divine healing, and the Second Coming of Christ. The Statement of Fundamental Truths has undergone several permutations since its original adoption in 1916 despite common claims that it has remained largely unchanged.
The Holiness Baptist Association is a Holiness Pentecostal body of Christians with Baptist historical roots.
The International Pentecostal Holiness Church (IPHC) or simply Pentecostal Holiness Church (PHC) is an international Holiness-Pentecostal Christian denomination founded in 1911 with the merger of two older denominations. Historically centered in the Southeastern United States, particularly the Carolinas and Georgia, the Pentecostal Holiness Church now has an international presence. In 2000, the church reported a worldwide membership of over one million—over three million including affiliates.
Sanctification literally means "to set apart for special use or purpose", that is, to make holy or sacred. Therefore, sanctification refers to the state or process of being set apart, i.e. "made holy", as a vessel, full of the Holy Spirit of God. The concept of sanctification is widespread among religions, including Judaism and especially Christianity. The term can be used to refer to objects which are set apart for special purposes, but the most common use within Christian theology is in reference to the change brought about by God in a believer, begun at the point of salvation and continuing throughout the life of the believer. Many forms of Christianity believe that this process will only be completed in Heaven, but some believe that complete entire sanctification is possible in this life.
In Christian theology, baptism with the Holy Spirit, also called baptism in the Holy Spirit or baptism in the Holy Ghost, has been interpreted by different Christian denominations and traditions in a variety of ways due to differences in the doctrines of salvation and ecclesiology. It is frequently associated with incorporation into the Christian Church, the bestowal of spiritual gifts, and empowerment for Christian ministry. Spirit baptism has been variously defined as part of the sacraments of initiation into the church, as being synonymous with regeneration, or as being synonymous with Christian perfection. The term baptism with the Holy Spirit originates in the New Testament, and all Christian traditions accept it as a theological concept.
Within many denominations of Christianity, Christian perfection is the theological concept of the process or the event 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. Other terms used for this or similar concepts include entire sanctification, holiness, perfect love, the baptism with the Holy Spirit, the indwelling of the Holy Spirit, baptism by fire, the second blessing, and the second work of grace.
The phrase baptism by fire, baptism of fire or baptism with fire is a Christian theological concept originating from the words of John the Baptist in Matthew 3:11.
Bethel Bible College or Bethel Gospel School was a Bible college founded in 1900 by Charles Parham in Topeka, Kansas, United States. The school is credited with starting the Pentecostal movement, particularly its earliest form—Holiness Pentecostalism—due to a series of fasting days that ended in what was interpreted as speaking in tongues on January 1, 1901. Although the school would close later in 1901 after less than two years of operation, the movement itself grew substantially to tens of millions of people around the world.
The cross and flame is a style of the Christian cross that is used by certain Christian denominations, especially those of the Methodist tradition and the Holiness Pentecostal tradition.
The Fire-Baptized Holiness Church was a holiness Christian denomination that was based in North America. It was unique in that it taught three works of grace prior to the advent of Holiness Pentecostalism, though with a different doctrinal formulation; it continues today in the following denominations: International Pentecostal Holiness Church, Fire Baptized Holiness Church of God of the Americas, Pentecostal Fire-Baptized Holiness Church, Bible Holiness Church and Wesleyan Holiness Alliance.
Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity based upon the ministry of the 18th-century evangelical reformer brothers John Wesley and 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, Methodism's systematic theologian.
Finished Work Pentecostalism is a major branch of Pentecostalism that locates sanctification at the time of conversion; afterward the converted Christian progressively grows in grace. On the other hand, the other branch of Pentecostalism—Holiness Pentecostalism teaches the Wesleyan doctrine of entire sanctification as a definite second work of grace, which is a necessary prerequisite to receive the baptism in the Holy Spirit. Finished Work Pentecostals are generally known to have retained the doctrine of progressive sanctification from their earlier Reformed roots, while Holiness Pentecostals retained their doctrine of entire sanctification from their earlier Wesleyan roots.
According to some Christian traditions, a second work of grace is a transforming interaction with God which may occur in the life of an individual Christian. The defining characteristics of the second work of grace are that it is separate from and subsequent to the New Birth, and that it brings about significant changes in the life of the believer.
Pentecostalism is a renewal movement within Protestant Christianity that places special emphasis on a direct personal relationship with God and 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, India at the start of the 20th century.
Holiness Pentecostalism is the original branch of Pentecostalism, which is characterized by its teaching of three works of grace: [1] the New Birth, [2] entire sanctification, and [3] Spirit baptism evidenced by speaking in tongues. The word Holiness refers specifically to the belief in entire sanctification as a definite, second work of grace, in which original sin is cleansed, the heart is made perfect in love, and the believer is empowered to serve God.
Wesley's understanding of the normative Christian experience was that after conversion, believers would have a gradual expansion of their knowledge and understanding of their own sin and of God's holiness. With the regenerate nature working within them, the increasing awareness of spiritual reality would produce a mounting tension, with greater grief over sin and greater desire to be delivered from it. Then, at a time and in a manner that pleased him, God would answer the Christian's faithful prayer for a deliverance from indwelling sin. Wesley thought this change happened in a moment, just like regeneration itself, although Methodists reported different levels of awareness of it: "an instantaneous change has been wrought in some believers," but "in some...they did not perceive the instant when it was wrought." The pattern was event-process-event-process; conversion, gradual growth, entire sanctification, then more gradual growth. Concluding his 1764 review of the subject, Wesley wrote, "All our Preachers should make a point of preaching perfection to believers constantly, strongly, and explicitly; and all believers should mind this one thing, and continually agonize for it." And in letters through the 1770s, we hear Wesley urging that: "Never be ashamed of the old Methodist doctrine. Press all believers to go on to perfection. Insist everywhere on the second blessing as receivable now, by simple faith." There are several threads woven together in the Wesleyan teaching on Christian perfection. Everything Wesley has taught about the distinction between justification and sanctification, of regeneration as initial sanctification, and about the Christian life as being normed and formed by the law comes together here. To this are joined new threads such as the idea of a second definite work of grace subsequent to conversion, and the need to ask God for that second blessing. But the dominant theme in Wesley's teaching on Christian perfection is the renewed heart.
The Methodists were also first to coin the phrase baptism of the Holy Spirit as applied to a second and sanctifying grace (experience) of God. (Cf. John Fletcher of Madeley, Methodism's earliest formal theologian.) The Methodists meant by their "baptism" something different from the Pentecostals, but the view that this is an experience of grace separate from and after salvation was the same.
Most of the first generation of Pentecostals were from this holiness stream that had its roots in Methodism. ... When the Pentecostal movement began, these "Holiness Pentecostals" simply added the baptism in the Holy Spirit with tongues as "initial evidence" of a "third blessing" that brought power for witnessing to those who had already been sanctified. With the news tongues experience, sanctification was seen as a prerequisite "cleansing" that qualified the seeker to experience the "third blessing" of baptism in the Holy Spirit. An early prophetic utterance stated ominously that "My Spirit will not dwell in an unclean temple." Seekers were encouraged to abandon all the roots of bitterness and original sin so that nothing would block their reception of the Spirit. In fact, it was told that Seymour would not admit seekers to enter the upper room to seek the baptism until he was satisfied that their sanctification experience had been certified downstairs. The historic Azusa Street testimony was "I am saved, sanctified, and filled with the Holy Ghost."
1. We believe that Jesus Christ shed his blood for the remission of sins that are past (Rom. 3:25), and for the regeneration of penitent sinners and for salvation from sin and from sinning (I. John 3:5-10, Eph. 2:1-10).
2. We believe, teach, and firmly maintain the scriptural doctrine of justification by faith alone, as taught by John Wesley and the early fathers of Methodism (Rom. 5:1).
3. We believe also that Jesus Christ shed His blood for the complete cleansing of the justified believer from all indwelling sin, and from its pollution subsequent to regeneration.
4. We believe also that entire sanctification destroys and eradicates inbred sin (Rom. 6:6, Heb. 13:12, I. John 1:7-9, I. Thes. 5:23, John 17:17, Acts 26:18).
5. We believe that entire sanctification is an instantaneous, definite, second work of grace obtainable by faith on the part of the fully consecrated believer.
6. We believe also that the baptism of the Holy Ghost is obtainable by a definite act of appropriating faith on the part of the fully cleansed believer (Acts 1:5, 2:1-4, 38, Luke 11:13; Acts 19:6).
7. We believe also that the baptism of fire is a definite, scriptural experience, obtainable by faith on the part of the Spirit-filled believer (Matt. 3:11, Luke 3:16, Rev. 15:2, Psa. 104:4, Acts 2:1-4, Heb. 12:29, Ezek. 1:4-14, 10:2-7, Isa. 33:14, 6:1-8).
