Holiness movement

===Second Great Awakening===
[[File:HCMorrison.jpg|thumb|right|[[Henry Clay Morrison]], a Methodist evangelist and founder of [[Asbury Theological Seminary]]]]
[[File:Julia A. J. Foote.jpg|thumb|[[Julia A. J. Foote]], an elder in the [[African Methodist Episcopal Zion Church]], preached Christian holiness in the pulpits of her connexion. Her autobiography has the theme of entire sanctifiation interwoven in it and concludes with "How to Obtain Sanctification."<ref name="Ingersol2021"/>]]
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 meeting]]s of the [[Second Great Awakening]] (1790–1840).{{sfn|Synan|1997|p=17}}

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.{{sfn|Synan|1997|p=18}} 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 [[entire sanctification|entirely sanctified]] in 1868 and then began to preach Christian holiness throughout the world.<ref name="Ingersol2021">{{cite web |last1=Ingersol |first1=Stan |title=African Methodist Women in the Wesleyan-Holiness Movement |url=https://pbusa.org/202001-stan |publisher=[[Church of the Nazarene]] |access-date=17 June 2021 |language=English}}</ref>

Also representative was the revivalism of Rev. [[James Caughey]], an American missionary sent by the [[Wesleyan Methodist Church (United States)|Wesleyan Methodist Church]] to work in [[History of Ontario|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.<ref>Peter Bush, "The Reverend James Caughey and Wesleyan Methodist Revivalism in Canada West, 1851–1856," ''Ontario History'', Sept 1987, Vol. 79 Issue 3, pp. 231–250</ref> [[Phoebe Palmer|Phoebe Palmer's]] ministry complemented Caughey's revivals in Ontario circa 1857.<ref name="christianitytoday.com">{{Cite web |title=The Holiness Movement Timeline |url=http://www.christianitytoday.com/ch/2004/issue82/6.26.html |archive-url=https://web.archive.org/web/20080914055221/http://www.christianitytoday.com/ch/2004/issue82/6.26.html |archive-date=September 14, 2008 |access-date=2015-02-20 |website=Christian History {{!}} Learn the History of Christianity & the Church |language=en}}</ref> [[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.<ref name="Ingersol2021"/>

While many holiness proponents stayed in the mainline Methodist Churches, such as [[Henry Clay Morrison]] who became president of [[Asbury University|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 Church (United States)|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. The major reason for the foundation of the Wesleyan Methodist Church was their emphasis on the abolition of slavery.<ref>{{Cite book|last=Kauffman|first=Paul|title='Logical' Luther Lee and the Methodist War Against Slavery|publisher=Scarecrow Press|year=2000|isbn=978-0810837102}}</ref> 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.<ref name="christianitytoday.com"/> In 1900, the [[Lumber River Conference of the Holiness Methodist Church]] was organized to minister to [[Native Americans in the United States|Native Americans]], especially the [[Lumbee]] tribe.<ref name="Melton2003">{{cite book |last1=Melton |first1=J. Gordon |title=Encyclopedia of American Religions |date=2003 |publisher=[[Gale (publisher)|Gale]] |isbn=978-0-7876-6384-1 |page=423 |language=English}}</ref> 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 [[Congregational church|Congregationalist]] [[Thomas Upham]]. Upham was the first man to attend the meetings, and his participation in them led him to study [[Mysticism|mystical]] experiences, looking to find precursors of Holiness teaching in the writings of persons like German Pietist [[Johann Arndt]] and the Roman Catholic mystic [[Jeanne Marie Bouvier de la Motte Guyon|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 first president of [[Oberlin College]], and [[Charles Grandison Finney]], an [[Evangelism|evangelist]] associated with the college and later its second president, promoted the idea of Christian holiness and slavery abolition (which [[Wesleyan Methodist Church (United States)|Wesleyan Methodists]] 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.<ref>{{cite book|last1=Yrigoyen|first1=Charles Jr.|title=Historical Dictionary of Methodism|date=2013|publisher=Scarecrow Press|page=186|isbn=9780810878945|url=https://books.google.com/books?id=aWUYAgAAQBAJ&pg=PA186}}</ref>

[[Presbyterianism|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 [[Christian perfection#Quaker teaching|Perfectionism]] (which is analogous to the Methodist doctrine of entire sanctification). These Holiness Quakers formed [[Yearly Meeting]]s such as the [[Central Yearly Meeting of Friends]].<ref name="CYMF2013">{{cite web |title=About Us |url=http://www.centralyearlymeetingoffriends.org/AboutUs.dsp |publisher=[[Central Yearly Meeting of Friends]] |access-date=11 June 2019 |archive-url=https://web.archive.org/web/20131005062231/http://www.centralyearlymeetingoffriends.org/AboutUs.dsp |archive-date=5 October 2013 |date=2013}}</ref> 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.<ref>[http://nazarene.org/ministries/administration/archives/sources/whbibliography/display.html A Selected Bibliography for the Study of the Wesleyan-Holiness Movement] {{Webarchive|url=https://web.archive.org/web/20150218012326/http://nazarene.org/ministries/administration/archives/sources/whbibliography/display.html|date=2015-02-18}} (retrieved 20 February 2015)</ref>

Among Anabaptists, the [[Brethren in Christ Church]] (as well as the [[Calvary Holiness Church (Philadelphia)|Calvary Holiness Church]] that later split from it) emerged in [[Lancaster County, Pennsylvania|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."<ref name="Carter2007">{{cite book |last1=Carter |first1=Craig A. |title=Rethinking Christ and Culture: A Post-Christendom Perspective |date=2007 |publisher=Brazos Press |isbn=9781441201225 |language=en}}</ref><ref name="Shantz2013">{{cite book |last1=Shantz |first1=Douglas H. |title=An Introduction to German Pietism: Protestant Renewal at the Dawn of Modern Europe |date=2013 |publisher=JHU Press |isbn=9781421408804 |language=en}}</ref> 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".<ref name="Carter2007"/> These Holiness Anabaptist denominations emphasize the [[Christian headcovering|wearing of a headcovering by women]], [[plain dress]], [[temperance movement|temperance]], [[footwashing]], and [[Christian pacifism|pacifism]].<ref name="Lewis2002">{{cite book |last1=Lewis |first1=James R. |title=The Encyclopedia of Cults, Sects, and New Religions |date=2002 |publisher=Prometheus Books |isbn=9781615927388 |page=151 |language=en}}</ref> 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".<ref name="Jones1974">{{cite book |last1=Jones |first1=Charles Edwin |title=A Guide to the Study of The Holiness Movement |date=1974 |page=213 |language=English}}</ref> [[Mennonite]]s who were impacted by Radical Pietism and the teaching of holiness founded the [[Missionary Church]], a holiness church in the Anabaptist tradition.{{efn|name=Winn}}

[[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).