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ally to this belief in entire sanctification as an instantaneous 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 11 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 12 a number of christian denominations parachurch organizations and movements emphasize those holiness beliefs as central doctrine 13 14 in addition to the regular holding of church services in the morning and evening of the lord s day and usually having a midweek wednesday church service 15 within parts of denominations or entire denominations aligned with the holiness movement camp meetings and tent revivals are organized throughout the year especially in the summertime these are aimed at preaching the new birth first work of grace and entire sanctification second work of grace along with calling backsliders to repentance 16 churches in the holiness tradition emphasize a sober lifestyle especially with regard to clean speech modesty and teetotalism 15 beliefs edit the sign of this wesleyan methodist church displays the times for the sunday morning service of worship and sunday evening service of worship consistent with the historical first day sabbatarian doctrine of methodism to keep the lord s day holy the midweek wednesday prayer service a common methodist observance is indicated on the sign as well entire sanctification edit further information sanctification in christianity 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 17 it was actually upon this doctrine the attainment of complete freedom from sin that the movement was built 18 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 and faith 19 john wesley who articulated the doctrine taught that those who had been entirely sanctified would be perfect in love engaging in works of piety and works of mercy both of which are characteristic of a believer s growing in grace 20 21 the 1885 declaration of principles of the national camp meeting association for christian holiness 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 the entire extinction of the carnal mind the total eradication of the birth principle of sin the communication of perfect love to the soul the abiding indwelling of the holy ghost 22 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 this experience is also known by various terms representing its different phases such as christian perfection perfect love heart purity the baptism with or infilling of the holy spirit the fullness of the blessing and christian holiness 23 according to stephen s white a noted holiness scholar from the mid 1900s there are five cardinal elements in the doctrine of entire sanctification entire sanctification is a second work of grace entire sanctification is received instantaneously entire sanctification frees from sin entire sanctification is attainable in this life entire sanctification and the baptism with the holy spirit are simultaneous 24 this experience of entire sanctification or perfection is generally identified with the filling of or the baptism of the holy ghost the term used by methodism s systematic theologian john william fletcher 17 as such entire sanctification is also known in the methodist tradition as baptism with the holy spirit 10 25 fletcher emphasized that the experience of entire sanctification through the indwelling of the holy spirit cleanses the believer of original sin and empowers the believer for service to god 26 john swanel inskip a minister in the methodist episcopal church 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 27 reflecting this inward holiness denominations aligned with the holiness movement have emphasized modesty and sobriety however the terminology used to define this varies with the tradition e g methodist versus quaker versus anabaptist 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 emphasized the friends teaching on testimony of simplicity holiness anabaptists such as holiness river brethren and holiness mennonites have upheld their belief in nonconformity to the world 28 definition of sin edit holiness adherents also hold to a distinctive definition of actual sin they believe that only conscious sins are truly sins 29 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 30 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 31 in his study of this question caleb black concluded 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 32 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 33 dr timothy cooley explained if this definition is compromised victorious christian living becomes meaningless and entire sanctification an impossibility 34 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 32 with this definition of sin holiness adherents believe that while christians may fall into sin they also have the god given power to avoid sin and in this sense be free from sin furthermore not only does god enable this obedience but he also requires it one of the movement s founders 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 35 another founder c j fowler explains that we teach that regeneration does not allow the committing of conscious sin 36 harry jessop warns it should ever be born in mind that believers cannot commit sin without forfeiting justification 37 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 5 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 38 lifestyle edit denominations aligned with the holiness movement believe the moral aspects of the law of god are pertinent for today and adherents obey teachings regarding modesty clean speech and sober living 39 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 40 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 41 diversity in belief and practice edit 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 methodist quaker anabaptist and restorationist churches comprise the holiness movement and these denominations have unique doctrines and theologies 42 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 denominations of the quaker tradition such as the central yearly meeting of friends are entirely non sacramental 42 anabaptist denominations aligned with the holiness movement such as the apostolic christian church teach the observance of ordinances such as communion headcovering and footwashing 43 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 44 history edit an engraving of a methodist camp meeting in 1819 library of congress roots edit though it became a multi denominational movement over time and was furthered by the second great awakening which energized churches of all stripes 45 the bulk of holiness movement has its roots in john wesley and methodism 46 early methodism edit 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 47 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 edit henry clay morrison a methodist evangelist and founder of asbury theological seminary julia a j foote an elder in the african methodist episcopal zion church preached christian holiness in the pulpits of her connection her autobiography has the theme of entire sanctification interwoven in it and concludes with how to obtain sanctification 48 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 49 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 50 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 48 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 51 phoebe palmer s ministry complemented caughey s revivals in ontario circa 1857 52 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 48 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 t...
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