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Holiness Churches

Toward the close of the nineteenth century there developed, in various parts of the United States, a conviction that the denominational churches were not preaching the doctrine of sanctification to the degree that was needed. Efforts to secure such preaching within denominational lines met with little encouragement, often with positive refusal, and sometimes with excommunication. The result was that in some cases entire churches withdrew from their ecclesiastical relations; but in most instances individual church members joined together in services, and either directly organized as churches or gradually developed into such.

The principle at the basis of these movements was a belief in the power of Jesus Christ to make Christians holy in this present life, and they represent thus a renewed emphasis upon the doctrine of entire sanctification, as taught by John Wesley, the founder of Methodism. The immediate occasion was the feeling that full liberty to emphasize this doctrine, wluch came to be called the "full Gospel," was not allowed even in the Methodist churches.

In the Northern states they usually gathered in rather loose associations, which developed sometimes into denominations — as the Apostolic Holiness Union and the Pentecostal- Church of the Nazarene; but often continued as mere associations of ministers. In the Southern states they generally remained entirely independent churches. An indication of the dominant characteristics of these Holiness churches is found in the great variety of names chosen, such as Church of God, Holiness Church, Holiness Church of God, Church of the Living God, Apostolic Holiness, Sanctified Church, Holiness Methodist, Puritan Methodist, Fire Baptized Holiness, Church of the First Born, True Followers Church, True Life Church, and so on through a long list. In some cases churches using the same name have appeared to belong to what was practically a denomination. Further inquiry, however, has developed the fact that the use of the same name was accidental rather than intentional; and their distinctively independent character remains intact.

Many of them, although preserving ecclesiastical independence, have affiliated in missionary or evangelistic work. To this class belong the Christian and Missionary Alliance churches. In 1882 the Rev. A.B. Simpson, a Presbyterian minister, organized the Gospel Tabernacle Church in New York city, on the general doctrinal basis of the Holiness churches. Being especially interested in missionary work, he formed in 1887, at Old Orchard, Me., the Christian Alliance and the International Missionary Alliance, "for the purpose of uniting, in a purely fraternal alliance, members of evangelical churches who believe in the Lord Jesus as Saviour, Sanctifier, Healer, and Coming Lord, and also of uniting their efforts in the special aggressive work of world-wide evangelism." These two societies were combined in 1897 in the Christian and Missionary Alliance. As the work of the missionary society developed, branches were formed in different parts of the country. In not a few cases these branches became local churches, sometimes using the name of the missionary society, but invariably declining to be considered as a denomination, or even as an association of churches.

The Independent churches vary in doctrinal belief, although, in general, they are distinctly conservative, and hold to the more rigid forms of theological statement. A few, however, are liberal, and emphasize the protest against creed subscription. In the Holiness churches the essential feature is what is known among them as the "Fourfold Gospel," namely, "regeneration for the sinner; sanctification as a second work of grace for the believer; the healing of the bodies of believers in answer to prayer; and the premillennial coming of Jesus Christ as King of this earth." Another term frequently used, with essentially the same meaning, is the "Full Gospel." The special point emphasized is that of sanctification, which, in their view, corresponds to the baptism of the Holy Ghost, as received by the apostles on the day of Pentecost. Other matters, such as the doctrines of apostasy, predestination, final perseverance, etc., as well as the mode of baptism, are usually regarded as nonessentials, and are seldom subjects of controversy.

The organization of these churches is simple. The congregation elects its office bearers, including the minister. Ordination to the ministry is not required, although many of the ministers have received ordination either in a regular denomination or by the churches which they serve. Ministers having a regular denominational standing are sometimes called in to conduct services, though this occurs less often in the Holiness churches than in the miscellaneous independent churches. In some cases the conditions of church membership are very strict; in others^ they are very liberal, on the principle that, as in New Testament times no man or woman ever "joined the church" in the sense in which that phrase is used in modern days, so now, people are born of the Spirit into the church as children are born into earthly families.

The form of worship is also very simple., following in general the custom of the churches of a century ago. Usually they have church buildings, especially in the cities; in the country districts they worship often in halls or schoolhouses, or even in private houses.