Holiness movement

{{short description|Set of beliefs and practices which emerged from 19th-century Methodism}}
{{Historical Christian theology}}
{{Methodism}}

The '''Holiness movement''' is a [[Christianity|Christian]] movement that emerged chiefly within 19th-century [[Methodism]],<ref>Kevin W. Mannoia, “Holiness Movement,” ed. Glen G. Scorgie, Dictionary of Christian Spirituality (Grand Rapids, MI: Zondervan, 2011), 505.</ref> and to a lesser extent influenced other traditions such as [[Quakers|Quakerism]], [[Anabaptism]], and [[Restorationism]].{{sfn|Winn|2007|p=114}}<ref name="North2019">{{cite book |last1=North |first1=James B. |title=Union in Truth: An Interpretive History of the Restoration Movement |date=27 February 2019 |publisher=Wipf and Stock Publishers |isbn=978-1-5326-7918-6 |page=351 |language=English}}</ref> The movement is historically distinguished by its emphasis on the doctrine of a [[second work of grace]],<ref name="WarburtonHoliness1969">{{Cite journal |last=Rennie |first=Warburton |date=1969 |title=Holiness religion: an anomaly of sectarian typologies |url=http://onlinelibrary.wiley.com/journal/10.1111/(ISSN)1468-5906 |journal=Journal for the Scientific Study of Religion |volume=8 |issue=1 |pages=130–139|doi=10.1111/(ISSN)1468-5906 }}</ref><ref name="KostlevyHDHM2009">{{Cite book |last=Kostlevy |first=William |url=https://www.worldcat.org/oclc/665817617 |title=Historical dictionary of the Holiness movement |publisher=Scarecrow Press |year=2009 |isbn=978-0-8108-6318-7 |edition=2nd |location=Lanham, Md. |pages=27, 102 |oclc=665817617}}</ref> which is called [[Entire Sanctification|entire sanctification]] or [[Christian perfection]].<ref name="CYMF2013"/><ref name="UMC2012">{{cite web |title=Guidelines: The UMC and the Charismatic Movement |url=http://www.umc.org/what-we-believe/guidelines-the-umc-and-the-charismatic-movement |publisher=[[The United Methodist Church]] |access-date=31 July 2019 |language=en |date=2012 |quote=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. |archive-date=31 July 2019 |archive-url=https://web.archive.org/web/20190731112659/http://www.umc.org/what-we-believe/guidelines-the-umc-and-the-charismatic-movement |url-status=live }}</ref> Churches aligned with the holiness movement additionally teach that the Christian life should be free of sin.<ref name="Daniel S. Warner 2005">Daniel S. Warner, Bible Proofs of the Second Work of Grace (James L. Fleming, 2005), 27.</ref><ref>{{Cite book |last=Kostelevy |first=William |title=The A to Z of the Holiness Movement |publisher=Scarecrow Press |year=2010}}</ref> 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."<ref>{{Cite book|last=Wood|first=John A.|url=http://worldcat.org/oclc/1138046897|title=Perfect Love|date=10 December 2019|isbn=978-3-337-87694-4|oclc=1138046897}}</ref> A number of [[evangelical]] Christian denominations, [[parachurch organizations]], and movements emphasize those beliefs as central doctrine.<ref>{{Cite web|title=Holiness Movement – A Site Dedicated to the Conservative Holiness Movement|url=https://www.holinessmovement.org/|access-date=2021-09-15|language=en-US}}</ref><ref>{{Cite web|title=Home|url=https://holinesschurchdirectory.com/|access-date=2021-09-15|website=Holiness Church Directory|language=en-US}}</ref>

==Beliefs==
=== Entire sanctification ===
The Holiness movement believes that the "[[second work of grace]]" (or "second blessing") refers to a personal experience subsequent to [[Salvation (Christianity)|regeneration]], in which the believer is cleansed from original sin.<ref name="Beliefs">{{Cite web|url=https://godsmissionarychurch.org/beliefs-gods-missionary-church/|title=Beliefs|website=God's Missionary Church, Inc.|language=en-US|access-date=2020-01-12}}</ref> It was actually this doctrine, the attainment of complete freedom from sin that the movement was built upon.<ref>{{Cite book |last=Shattuck |first=Gardener |title=Encyclopedia of American Religious History Volume 1 |publisher=FactsonFileINC |year=1996 |isbn=0-8160-2406-5 |location=Boston |pages=295}}</ref> "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.<ref>{{Cite book|author=Rhodes, Ron|url=http://worldcat.org/oclc/884817087|title=The complete guide to Christian denominations|date=March 2015|isbn=978-0-7369-5291-0|oclc=884817087}}</ref> 

The First General Holiness Assembly's 1885 Declaration of Principles, which explained:<blockquote>"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."<ref>Maddox, Randy (1998). [https://dukespace.lib.duke.edu/items/ec2606ed-7a7c-4cee-a4ba-269b1a473e5c "Reconnecting the Means to the End: A Wesleyan Prescription for the Holiness Movement"]. ''Wesleyan Theological Journal''.'''33''' (2): 29–66.</ref>

</blockquote>The [[Church of the Nazarene]], a large Wesleyan-Holiness denomination in the Methodist tradition, explains that:
{{blockquote|"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."|source=Dean G. Blevins et al., eds., Church of the Nazarene: Manual, 2013–2017 (Kansas City, MO: Nazarene Publishing House, 2013), 32–33.}}

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"<ref>{{Cite book|last=White|first=Stephen S.|url=http://worldcat.org/oclc/814409314|title=Five cardinal elements in the doctrine of entire sanctification|date=1954|publisher=Beacon Hill Press|oclc=814409314}}</ref>

This experience of [[entire sanctification]] or [[Christian perfection#Quaker teaching|Perfection]] is generally identified with the filling of or the baptism of the Holy Ghost.<ref name="Beliefs"/> As such, entire sanctification is also known in the Holiness Methodist tradition as [[Baptism with the Holy Spirit]] (though in Pentecostalism, this term carries a different meaning).<ref name="UMC2012"/><ref name="PHC2000">{{cite web|url=http://www.pilgrimholinesschurch.org/doctrine.htm|title=Doctrine|date=15 December 2000|publisher=[[Pilgrim Holiness Church|Pilgrim Holiness Church of New York]]|language=en|access-date=31 May 2018|archive-date=2 May 2018|archive-url=https://web.archive.org/web/20180502115615/http://www.pilgrimholinesschurch.org/doctrine.htm|url-status=live}}</ref> [[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."<ref>{{Cite book |last=Inskip|first=John S.|url=http://worldcat.org/oclc/30371096 |title=Methodism explained and defended. |date=1860 |publisher=H.S. & J. Applegate |oclc=30371096}}</ref> 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 [[Brethren in Christ Church|Holiness River Brethren]] and [[Mennonite Brethren in Christ|Holiness Mennonites]]) have upheld their belief in [[nonconformity to the world]].<ref>{{cite web|url=http://www.seedbed.com/getting-it-right-christian-perfection-and-wesleys-purposeful-list|title=Getting It Right: Christian Perfection and Wesley's Purposeful List|last=Headley|first=Anthony J.|date=4 October 2013|publisher=Seedbed|language=en|access-date=29 May 2018}}</ref> 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]]. The [[Original Church of God or Sanctified Church|Original Church of God]] and the [[Church of Christ (Holiness) U.S.A.]] were founded by Baptist ministers, including Charles W. Gray and [[Charles Price Jones]], who embraced the doctrine of entire sanctification. 

=== Definition of sin ===
Holiness adherents also hold to a distinctive definition of (actual) sin. They believe that "only conscious sins are truly sins."<ref>{{Cite web|title=Lutheran Church - Missouri Synod - Christian Cyclopedia|url=http://cyclopedia.lcms.org/display.asp?t1=h&word=HOLINESSCHURCHES|access-date=2021-07-31|website=cyclopedia.lcms.org}}</ref> 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."<ref>{{Cite book|last=Jones|first=Charles|title=Perfectionist Persuasion|pages=32–33}}</ref> Historian Benjamin Pettit described the approach of the Wesleyan-Holiness movement as: <blockquote>1. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;"The person who sins is not a Christian but a sinner.

2. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;When a person is saved, he is out of the sin business (may but must not sin)

3. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;The sinner must repent and be restored to his lost relationship with God.

4. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;To sin results in spiritual death."<ref>{{Cite book|last=Pettit|first=Benjamin|title=The Great Privilege of All Believers|pages=170}}</ref></blockquote>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."<ref name="Black, Caleb p. 86">Black, Caleb. ''What About Sin?: An Appraisal of the Nature of Sin in the American Holiness Tradition'' (p. 86). Kindle Edition.</ref> Put simply, Holiness adherents adhere to the definition of sin, as explained by Wesley himself. <blockquote>
"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."<ref>{{Cite book|last=Wesley|first=John|title=The Works of John Wesley, Third Edition., Volume 12|publisher=Wesleyan Methodist Book Room|year=1872|location=London|pages=394}}</ref></blockquote>
Dr. Timothy Cooley explained, "If this definition is compromised, victorious Christian living becomes meaningless, and entire sanctification an impossibility."<ref>Black, Caleb. ''What About Sin?: An Appraisal of the Nature of Sin in the American Holiness Tradition'' (p. 1). Kindle Edition.</ref> "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."<ref name="Black, Caleb p. 86" />

With this definition of sin, Holiness adherents believe while Christians may fall into sin, they also have the God-given power to avoid committing sin, and in this sense be free from sin. Furthermore, not only does God enable this obedience he also requires it. One of the founders of the movement, 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."<ref>{{Cite book|last=Wood|first=John|title=Perfect Love}}</ref> Another founder, C. J. Fowler explains that "We teach that regeneration does not allow the committing of conscious sin."<ref>{{Cite book |last=Fowler |first=C. J. |title=What We Teach and What We Do Not Teach}}</ref> Harry Jessop warns "It should ever be born in mind that believers cannot commit sin without forfeiting justification."<ref>{{Cite book |last=Jessop |first=Harry |url=https://www.whdl.org/sites/default/files/resource/book/EN_jessop_foundations_of_doctrine.pdf |title=Foundations of Doctrine |pages=44}}</ref> The founder of the [[Church of God (Anderson, Indiana)]], [[Daniel Sidney Warner|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."<ref name="Daniel S. Warner 2005" /> 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."<ref>Wesley, J. (1872). ''The Works of John Wesley'' (Third Edition, Vol. 8, p. 276). London: Wesleyan Methodist Book Room.</ref>

=== Lifestyle ===
Holiness groups believe the moral aspects of the law of God are pertinent for today, and expect their adherents to obey behavioral rules.<ref name="Russell2010">{{cite book|last=Russell|first=Thomas Arthur|title=Comparative Christianity: A Student's Guide to a Religion and Its Diverse Traditions|url=https://books.google.com/books?id=FmMarHDbglgC&pg=PT121|access-date=9 November 2012|date=June 2010|publisher=Universal-Publishers|isbn=9781599428772|pages=121–}}</ref>  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.<ref>{{Cite web|title=Discipline of the Bible Methodist Connection of Churches|url=https://www.biblemethodist.org/wp-content/uploads/2016/06/2014-Bible-Methodist-Discipline.pdf}}</ref>  "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."<ref>Ron Rhodes, The Complete Guide to Christian Denominations: Understanding the History, Beliefs, and Differences (Eugene, OR: Harvest House Publishers, 2015).</ref>

===Diversity in belief and practice===
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 there are Methodist, Quaker, Anabaptist and Restorationist churches that comprise the holiness movement and these denominations have unique doctrines and theologies.<ref name="Kurian2016"/> 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]]; on the other hand, denominations of the [[Quaker]] tradition, such as the [[Central Yearly Meeting of Friends]], are entirely non-sacramental.<ref name="Kurian2016">{{cite book |last1=Kurian |first1=George Thomas |last2=Lamport |first2=Mark A. |title=[[Encyclopedia of Christianity in the United States]] |date=10 November 2016 |publisher=[[Rowman & Littlefield]] |isbn=978-1-4422-4432-0 |page=1945 |language=English |quote=Formed in 1926, Central Yearly Meeting [of Quakers] is part of the Conservative Holiness Movement and consists of a small number of Monthly Meetings in Arkansas, Indiana, North Carolina, and Ohio.}}</ref> Anabaptist denominations aligned with the holiness movement, such as the [[Apostolic Christian Church (Nazarene)|Apostolic Christian Church]], teach the observance of [[ordinance (Christianity)|ordinances]], such as [[eucharist|communion]], [[Christian headcovering|headcovering]] and [[footwashing]].<ref name="Lindner2008">{{cite book |last1=Lindner |first1=Eileen W. |title=Yearbook of American & Canadian Churches, 2008 |date=2008 |publisher=Abingdon Press |isbn=978-0-687-65149-8 |page=69 |language=en}}</ref> 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)]].<ref name="BurgessMaas2010">{{cite book |last1=Burgess |first1=Stanley M. |last2=Maas |first2=Eduard M. van der |title=The New International Dictionary of Pentecostal and Charismatic Movements: Revised and Expanded Edition |date=3 August 2010 |publisher=Zondervan |isbn=978-0-310-87335-8 |language=en |quote=In each place, the Church of God consisted of the wholly sanctified living out the divine command under the Scripture-mandated name. No membership roll had to be kept, for true saints recognized one another.}}</ref>

==History==
[[File:Camp meeting of the Methodists in N. America J. Milbert del M. Dubourg sculp (cropped).jpg|thumb|left|350px|An [[engraving]] of a [[Methodism|Methodist]] camp meeting in 1819 (Library of Congress)]]

=== Roots ===
Though it became a multi-denominational movement over time and was furthered by the [[Second Great Awakening]] which energized churches of all stripes,<ref>Daniel G. Reid, Robert Dean Linder, Bruce L. Shelley, et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).</ref> the bulk of Holiness movement has its roots in [[John Wesley]] and [[Methodism]].<ref>Andrew David Naselli, Let Go and Let God? A Survey and Analysis of Keswick Theology (Bellingham, WA: Lexham Press, 2010), 87.</ref>

===Early Methodism===
The Holiness movement traces their roots back to [[John Wesley]], [[Charles Wesley]], [[John William Fletcher|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]].<ref>Andrew David Naselli, Let Go and Let God? A Survey and Analysis of Keswick Theology (Bellingham, WA: Lexham Press, 2010), 78.</ref> 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 [[Francis Asbury|Bishop Francis Asbury]]. The [[Methodism|Methodists]] during this period placed a strong emphasis on holy living, and their concept of entire sanctification.

===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).

===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 Swanel 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. "By the 1880s holiness was the most powerful doctrinal movement in America and seemed to be carrying away all opposition both within the Methodist Church and was quickly spreading throughout many other denominations."<ref>{{Cite web|title=History of the Holiness Movement – Holiness Movement|url=https://www.holinessmovement.org/history-of-the-holiness-movement/|access-date=2021-08-24|language=en-US}}</ref> This however, was not without objection. "The leaders of the National Camp Meeting Association for the Promotion of Holiness generally opposed 'come-outism,'...They urged believers in entire sanctification and Christian perfection to remain in their denominations and to work within them to promote holiness teaching and general spiritual vitality."<ref name="Raser, Harold 2006">Raser, Harold (2006). [https://www.usacanadaregion.org/sites/usacanadaregion.org/files/Roots/Resources/Christianizing%20Christianity%20by%20Harold%20Raser.pdf "Christianizing Christianity: The Holiness Movement As a Church, The Church, Or No Church At All?" (PDF)]. ''Wesleyan Theological Journal''. '''[https://wtsociety.com/wtj/volume/41,1 41]'''. p 9.</ref>

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|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, Cumbria|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, [[A. B. Simpson|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]].<ref>{{Cite web|title=A. B. Simpson|url=http://www.cmalliance.org/about/history/simpson|access-date=2021-08-25|website=www.cmalliance.org}}</ref>

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.<ref name="christianitytoday.com"/>

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.<ref>{{Cite web |title=What We Beleive {{!}} Doctrinal Statement {{!}} The Moody Church |url=https://www.moodychurch.org/what-we-believe/ |access-date=2015-02-20 |language=en-US}}</ref>

While the great majority of Holiness proponents remained within the three major denominations of the mainline [[Methodist Episcopal Church|Methodist church]], Holiness people from other theological traditions established standalone bodies. In 1881, [[Daniel Sidney Warner|D. S. Warner]] started the Evening Light Reformation, out of which was formed the [[Church of God (Anderson, Indiana)]], bringing [[Restorationism]] to the Holiness family.<ref>{{cite journal |title=Perspective—The 1880 Evening Light Reformation |journal=Foundation Truth |date=2012 |volume=29 |issue=30 |language=English}}</ref> The Church of God Reformation Movement held that "interracial worship was a sign of the true Church", with both whites and blacks ministering regularly in Church of God congregations, which invited people of all races to worship there.<ref name="Alexander2011">{{cite book |last1=Alexander |first1=Estrelda Y. |title=Black Fire: One Hundred Years of African American Pentecostalism |date=3 May 2011 |publisher=InterVarsity Press |isbn=978-0-8308-2586-8 |page=82 |language=English}}</ref> Those who were [[second work of grace|entirely sanctified]] testified that they were "saved, sanctified, and prejudice removed."<ref name="Alexander2011"/> Though outsiders would sometimes attack Church of God services and camp meetings for their stand for racial equality, Church of God members were "undeterred even by violence" and "maintained their strong interracial position as the core of their message of the unity of all believers".<ref name="Alexander2011"/> In the 1890s, [[Edwin Harvey]] and Marmaduke Mendenhall Farson started the [[Metropolitan Methodist Mission]] which became known as the [[Metropolitan Church Association]]; it taught [[communal living]], holding that "material possessions could be idols that might threaten one's sanctification experience" and that "while people who do not have the Holy Spirit may give, those who do give all."<ref name="Kostlevy2000">{{cite journal |last1=Kostlevy |first1=William |title=The Burning Bush Movement: A Wisconsin Utopian Religious Community |journal=Wisconsin Magazine of History |date=2000 |volume=83 |issue=4}}</ref>

Palmer's ''The Promise of the Father'', published in 1859, which argued in favor of women in ministry,<ref>{{Cite web|title="Promise of the Father" by Phoebe W. Palmer|url=http://www.craigladams.com/Palmer/Promise/index.html|access-date=2021-08-25|website=www.craigladams.com}}</ref> 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 Methodism|Primitive Methodists]] and other British descendants of Wesley and [[George Whitefield]] in prior decades.<ref>http://www.primitivemethodistchurch.org/preface.html (retrieved 20 February 2015)</ref>

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===
[[File:Circuit rider illustration Eggleston.png|thumb|right|200px|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 [[entire sanctification]] as being brought about instantaneously.{{sfn|Synan|1971|p=}}<ref>{{Cite web|title=The Post-Civil War Methodist Church|url=http://www.revempete.us/research/holiness/methodistchurch.html|access-date=2021-08-24|website=www.revempete.us}}</ref> Notable scholar Daniel Whedon famously stated, "they are not Wesleyan. We believe that a living Wesley would never admit them to the Methodist system.”<ref name="Raser, Harold 2006"/> Proponents of the Holiness Movement however, fiercely resisted this accusation, and defended their doctrine from Wesley's own words.<ref name="Wesley, John 1991">{{Cite book|author=Wesley, John|url=http://worldcat.org/oclc/52723806|title=Christian perfection, as taught by John Wesley|date=1991|publisher=Schmul Pub|isbn=0-88019-120-1|oclc=52723806}}</ref><ref>{{Cite book|last=Mallalieu|first=Willard F.|url=http://worldcat.org/oclc/908396603|title=The fullness of the blessing of the gospel of Christ|date=2015|publisher=Schmul Publishing Company|isbn=978-0-88019-579-9|oclc=908396603}}</ref> One of the founders of the camp meeting association,<ref>{{Cite web|title=Wesleyanbooks: Autobiography of John Allen Wood By JA Wood|url=http://wesleyanbooks.com/mm5/merchant.mvc?Screen=PROD&Store_Code=WB&Product_Code=5339&Category_Code=|access-date=2021-08-24|website=wesleyanbooks.com}}</ref> J. A. Wood, defended his doctrine with an extensive survey of Wesley's doctrine of Christian Perfection, entitled ''Christian Perfection as Taught by John Wesley''.<ref>{{Cite book |last=Wood |first=John |url=https://www.loc.gov/item/22001726/ |title=Christian Perfection as taught by John Wesley}}</ref> In this book, he spent several hundred pages exclusively quoting Wesley in defense of the Holiness Movement's view of entire sanctification.<ref name="Wesley, John 1991"/> In fact the Holiness Movement was able to defend its doctrine so well that historian Melvin Dieter comments that "The holiness movement was 'so closely identified with traditional Methodism and Wesleyan doctrine and life that Methodist opponents of the revival were forced to distance themselves from Wesley and the standard authors of prevailing Methodist theology to re-solve the struggle with the holiness elements within the church.'"<ref>{{Cite book|last=Watson|first=Kevin M.|url=http://worldcat.org/oclc/1252424037|title=Perfect Love Recovering Entire Sanctification-the Lost Power of the Methodist Movement |date=2021|publisher=Asbury Seedbed Publishing|isbn=978-1-62824-810-4|oclc=1252424037}}</ref><ref>Melvin E. Dieter, The Holiness Revival of the Nineteenth Century, 2nd ed. (Lanham, MD: Scarecrow Press, 1996), 256.</ref> Even still "The leaders of the National Camp Meeting Association for the Promotion of Holiness generally opposed “come-outism,”...They urged believers in entire sanctification and Christian perfection to remain in their denominations and to work within them to promote holiness teaching and general spiritual vitality."<ref name="Raser, Harold 2006"/>

Southern Methodist minister [[Benjamin Franklin Haynes|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.<ref>{{Cite book |last=Haynes |title=Tempest-Tossed on Methodist Seas}}</ref><ref>[http://www.revempete.us/research/holiness/methodistchurch.html Pete, Reve M., ''The Impact of Holiness Preaching as Taught by John Wesley and the Outpouring of the Holy Ghost on Racism'']</ref> This tension reached a head at the 1898 conference of the Methodist Episcopal Church, South, when it passed rule 301:

{{Blockquote|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.<ref>Discipline of the Methodist Episcopal Church, South, 1898, p. 125</ref>}}

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 Protestant|Mainline]] Methodism consolidated to form new denominations (e.g., the [[Free Methodist Church]], the [[Wesleyan Methodist Church (United States)|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 [[Henry Clay Morrison|H. C. Morrison]] who became the first president of [[Asbury Theological Seminary]], a prominent university of the holiness movement that remains influential among holiness adherents in mainline Methodism.{{sfn|Winn|2007|p=115}}

Those who left mainline Methodist churches to form Holiness denominations during this time numbered no more than 100,000.{{sfn|Synan|1971|p=}}

===Early 20th century===
[[File:Descent of the Modernists, E. J. Pace, Christian Cartoons, 1922.png|thumb|left|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 [[Christian revival|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 '''[[Pentecostalism|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 [[Fundamentalist Christianity|Fundamentalism]] and later the [[Evangelicalism|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.

===Mid-to-late 20th century===
[[File:Grace Wesleyan Methodist Church.jpg|thumb|300px|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 Holiness denominations of the Methodist tradition, and to a lesser extent [[Quakers|Quaker]], Anabaptist and Restorationist denominations, to form the [[conservative holiness movement]]. Staunch defenders of [[Biblical inerrancy]], they stress [[modesty]] in dress and [[Revival meeting|revivalistic worship practices]]. They identify with classical Fundamentalism more so than Evangelicalism.<ref>{{cite web|url=http://www.fwponline.cc|title=Fundamental Wesleyan|work=fwponline.cc|access-date=31 May 2015}}</ref> While some have pointed out that the broader holiness movement has declined in its original strong emphasis of the doctrine of entire sanctification,<ref>{{Cite web|title=The Holiness Movement is Dead|url=http://www.drurywriting.com/keith/dead.footnoted.htm|access-date=2021-06-12|website=www.drurywriting.com}}</ref> the conservative holiness movement still frequently promotes,<ref>{{Cite web|title=Classic Holiness Sermons|url=https://www.classicholinesssermons.com/|access-date=2021-06-12|website=Classic Holiness Sermons|language=en-US}}</ref> preaches,<ref>{{Cite web|title=Convention Store {{!}} Resources from the Interchurch Holiness Convention|url=https://store.ihconvention.com/|access-date=2021-06-12|language=en-US}}</ref> and teaches this definition of holiness and entire sanctification, both at the scholarly level,<ref>{{Cite book|last=Kaufman|first=Paul|title=From the Classroom to the Heart|publisher=Schmuul Publishing|year=2020|isbn=978-0880196345}}</ref> and in pastoral teaching.<ref>{{Cite web|title=Holiness Bible Study|url=https://www.40daysofholiness.com/|access-date=2021-06-12|website=40 Days of Holiness|language=en}}</ref>

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]].{{sfn|Winn|2007|p=115}} Many United Methodist clergy in the holiness tradition are educated at [[Asbury Theological Seminary]].{{sfn|Winn|2007|p=115}}

Meanwhile, the bulk of the Wesleyan-Holiness churches began to developed a disdain for what they considered to be [[Legalism (theology)|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. 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 organization|parachurch agencies]].

===21st century===
[[File:SalvationArmyParadeOxford20040905.JPG|thumb|right|A Salvation Army band parade in [[Oxford]], United Kingdom]]
Faced with a growing identity crisis and continually dwindling numbers,<ref>{{cite web|url=http://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1314&context=asburyjournal|title=Why the Holiness Movement is Dead|work=Asbury Journal|access-date=4 June 2017}}</ref> 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 "[[postmodernism|post-modern world]]."<ref>{{cite web|url=http://holinesslegacy.com/?page_id=79|title=About Us|work=holinesslegacy.com|access-date=31 May 2015}}</ref><ref>{{cite web|url=http://seedbed.com/about-4|title=About|work=Seedbed|access-date=31 May 2015}}</ref> 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.<ref>{{cite book |last1=Mannoia |first1=Kevin W. |url=https://books.google.com/books?id=CZB0zqFMQQEC&pg=PR5&source=gbs_selected_pages&cad=1#v=onepage&q&f=false |title=The Holiness Manifesto |last2=Thorsen |first2=Don |date=2008 |publisher=Eerdmans |location=Grand Rapids, MI |pages=18–21}}</ref>

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.<ref>{{cite web|url=http://dailytext.seedbed.com/2014/06/17/early-church-lesson-1-fundamentals-without-fundamentalism/|title=Early Church Lesson #1: Fundamentals without Fundamentalism|work=Seedbed Daily Text|access-date=31 May 2015}}</ref><ref>{{Cite web |url=http://nazarene.org/files/docs/Strange%20Bedfellows%20The%20Nazarenes%20and%20Fundamentalism.pdf |title=Archived copy |access-date=2015-02-15 |archive-url=https://web.archive.org/web/20160414123106/http://nazarene.org/files/docs/Strange%20Bedfellows%20The%20Nazarenes%20and%20Fundamentalism.pdf |archive-date=2016-04-14 |url-status=dead }}</ref><ref>{{cite web |last=Truesdale |first=Al |date=2012 |title=Why Wesleyans Aren’t Fundamentalists |url=http://www.ncnnews.com/nphweb/html/ht/article.jsp?id=10011989 |archive-url=https://web.archive.org/web/20150215214224/http://www.ncnnews.com/nphweb/html/ht/article.jsp?id=10011989 |archive-date=February 15, 2015 |access-date=31 May 2015 |work=ncnnews.com}}</ref>

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,<ref>http://wesleyananglican.blogspot.com/2011/08/wesleyan-holiness-mergers-not-taking.html (retrieved 20 February 2015)</ref> but new cooperatives such as the Global Wesleyan Alliance were formed as the result of inter-denominational meetings.<ref>{{cite web|url=http://www.wesleyan.org/1444/global-wesleyan-alliance-has-3rd-annual-gathering|title=Global Wesleyan Alliance has 3rd annual gathering - The Wesleyan Church|work=wesleyan.org|access-date=31 May 2015|archive-url=https://web.archive.org/web/20140714155734/http://www.wesleyan.org/1444/global-wesleyan-alliance-has-3rd-annual-gathering|archive-date=14 July 2014|url-status=dead}}</ref>

The [[Global Methodist Church]] is expected to consist of a large number of traditionalists, including those aligned with the Wesleyan-Holiness movement, once a separation agreement is reached by United Methodist Church leadership and conference delegates in 2022 or later.<ref>{{Cite web|date=2021-02-26|title=The Global Methodist Church|url=https://wesleyancovenant.org/2021/02/26/the-global-methodist-church/|access-date=2021-09-14|website=Wesleyan Covenant Association|language=en-US}}</ref> The [[Book of Discipline]] of the Global Methodist Church thus teaches that "a life of holiness or 'entire sanctification' should be the goal of each individual’s journey with God."<ref>{{cite book |title=The Transitional Book of Doctrines and Discipline of the Global Methodist Church |date=2021 |publisher=Global Methodist Church |page=5}}</ref><ref>{{Citation|title=Perfect Love: Entire Sanctification and the Future of Methodism with Kevin Watson|url=https://subsplash.com/wesleyancovenantassociation/lb/mi/+c9s8z8r|language=en|access-date=2021-09-14}}</ref>

At this point the legacy of the Holiness Movement is fragmented between the more conservative branch,<ref>{{Cite web|title=InterChurch Holiness Convention {{!}} Spreading Scriptural Holiness|url=https://ihconvention.com/|access-date=2021-07-28|language=en-US}}</ref> attempting to maintain and revive historic Holiness doctrine and practice, and others more willing to move beyond the doctrine and tradition of the past.

==Influences==
{{Protestantism}}
The main roots of the Holiness movement are as follows:

* The [[Protestant Reformation|Reformation]] itself, with its emphasis on [[salvation]] by [[Divine grace|grace]] through faith alone.
* [[Puritan]]ism in 17th-century [[England]] and its transplantation to America with its emphasis on adherence to the [[Bible]] and the right to dissent from the [[established church]].
* [[Pietism]] in 17th-century [[Germany]], led by [[Philipp Jakob Spener]], as well as the [[Moravian Church|Moravians]], both of whom emphasized the spiritual life of the individual, coupled with a responsibility to live an upright life.
* [[Quietism (Christian philosophy)|Quietism]], as taught by the [[Religious Society of Friends]] (Quakers), with its emphasis on the individual's ability to experience God and understand God's will for himself.
* The 1730s Evangelical Revival in England, led by [[Methodists]] [[John Wesley]] and his brother [[Charles Wesley]], which introduced the concept of [[Sanctification|Entire Sanctification]] and certain teachings of [[Pietism|German Pietism]] to England and eventually to the [[United States]].
* The [[First Great Awakening]] in the 18th and early 19th centuries in the United States, propagated by [[George Whitefield]], [[Jonathan Edwards (theologian)|Jonathan Edwards]], and others, with its emphasis on the initial [[Religious conversion|conversion]] experience of Christians.
* The [[Second Great Awakening]] in the 19th century in the United States, propagated by [[Francis Asbury]], [[Charles Finney]], [[Lyman Beecher]], [[Phoebe Palmer]] and others, which also emphasized the need for personal holiness and is characterized by the rise of evangelistic [[revival meeting]]s.

==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 [[Glossolalia|speaking in unknown tongues]].<ref>{{Cite web|title=10 Things Christians Should Know about the Pentecostal Church|url=https://www.christianity.com/church/denominations/10-things-christians-should-know-about-pentecostalism.html|access-date=2021-09-15|website=Christianity.com|language=en}}</ref> 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 [[International Pentecostal Holiness Church|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 they see 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".<ref>{{cite web|url=http://www.revempete.us/research/holiness/azusa.html|title=The Outpouring of the Holy Ghost at Azusa Street Mission|work=revempete.us|access-date=31 May 2015}}</ref> 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.<ref>{{cite web|url=http://www.oikoumene.org/en/church-families/pentecostal-churches|title=Pentecostal churches|work=oikoumene.org|access-date=31 May 2015}}</ref>

==Denominations and associations==

Several organizations and programs exist to promote the Holiness movement, plan missions, and promote ecumenism among churches:
* [[Christian Holiness Partnership]]
* [https://ihconvention.com/ Interchurch Holiness Convention]
* [[Global Wesleyan Alliance]]
* Holiness Unto the Lord
* Worldwide Faith Missions
* [[One Mission Society]]
* [[Wesleyan Holiness Consortium]]
* [[World Gospel Mission]]
*[http://www.whwomenclergy.org/ Wesleyan Holiness Women Clergy]

The Holiness movement led to the formation and further development of several Christian denominations and associations. Below are denominations which historically have substantially adhered to Holiness movement doctrine (excluding [[Conservative holiness movement|Conservative Holiness movement]] and distinctively [[Holiness Pentecostal]] bodies).

* [[Association of Independent Methodists]]
* [[Apostolic Christian Church (Nazarene)]]
* [[Apostolic Faith Church|Apostolic Faith Church {Mission}]]
* [[Bible Missionary Church]]
* [[Brethren in Christ Church]]
* [[Christ's Sanctified Holy Church]]
* The [[Church of the Nazarene]]
* [[Church of Christ (Holiness) U.S.A.]]
* [[Churches of Christ in Christian Union]]
* [[Church of Daniel's Band]] 
* [[Church of God (Anderson)]] 
* [[Congregational Methodist Church]] 
* Evangelical Christian Church 
* [[Evangelical Church of North America]] 
* [[Evangelical Friends Church International]]-Eastern Region{{sfn|Winn|2007|p=114}}
* [[Evangelical Methodist Church]] 
* [[Free Methodist Church]]
* [[Freewill Baptist]]s (certain congregations) 
* [[Global Methodist Church]]
* [[God's Missionary Church]] 
* [[Immanuel General Mission]] (Japan)
* International Fellowship of Bible Churches
* [[Kentucky Mountain Holiness Association]]
* Korea Evangelical Holiness Church
* Korea Jesus Holiness Sungkyul Church
* Korea Holiness Church of the Nazarene
* Korea Church of God
* Korea Evangelical Church of America
* [[Lumber River Conference of the Holiness Methodist Church]]
* [[Metropolitan Church Association]]
* [[Missionary Church]] (North-Central District and others){{sfn|Winn|2007|p=114}} 
* [[Missionary Methodist Church]]
* [[National Association of Wesleyan Evangelicals]]
* [[Ohio Valley Association of the Christian Baptist Churches of God]]
* [[Original Church of God or Sanctified Church|Original Church of God]]
* [[Pillar of Fire International]]
* [[Primitive Methodist Church]] 
* [[The Salvation Army]]
* [[Southern Baptist Convention]] (certain congregations and associations)
* [[Southern Congregational Methodist Church]]
* [[United Holiness Church of Jesus Christ]]
* [[United Methodist Church]] (certain districts and local churches, as well as universities){{efn|name=Winn2}}
* [[The Wesleyan Church]]
* [[Wesleyan Nazarene Church]]

==Colleges, Bible schools, and universities==

Many institutions of higher learning exist to promote Holiness ideas, as well as to provide a liberal arts education.<ref>{{cite web|url=http://www.holinessandunity.org/index.php/about-us/universities-a-colleges|title=Universities & Colleges|author=Dave Imboden|work=holinessandunity.org|access-date=31 May 2015}}</ref>
{{flatlist|* [[Ambrose University College]]
* [[Allegheny Wesleyan College]]
* [[American Indian College]]
* [[Anderson University (Indiana)]]
* [[Asbury University]]
* [[Azusa Pacific University]]
* [[Bible Missionary Institute]]
* [[Booth College]]
* [[Central Christian College of Kansas]]
* [[Eastern Nazarene College]]
* [[Evangelical Wesleyan Bible Institute]]
* [[God's Bible School and College]]
* [[Global University]]
* [[Greenville University]]
* [[Hobe Sound Bible College]]
* [[Houghton University]]
* [[Indiana Wesleyan University]]
* [[Kansas Christian College (Overland Park)|Kansas Christian College]]
* [[Kentucky Mountain Bible College]]
* [[Kingswood University]]
* [[Laurel University]]
* [[Life Pacific University]]
* [[Malone University]]
* [[Messiah University]]
* [[MidAmerica Nazarene University]]
* [[Mid-America Christian University]]
* [[Mount Vernon Nazarene University]]
* [[Native American Bible College]]
* [[Nazarene Bible College]]
* [[North Central University]]
* [[Northwest Nazarene University]]
* [[Ohio Christian University]]
* [[Oklahoma Wesleyan University]]
* [[Olivet Nazarene University]]
* [[Ozark Bible Institute and College]]
* [[Peniel School of Ministry]] 
* [[Penn View Bible Institute]]
* [[Pillar College]]
* [[Point Loma Nazarene University]]
* [[Roberts Wesleyan University]]
* [[Seattle Pacific University]]
* [[Simpson University]]
* [[Southwestern Christian University]]
* [[Southern Nazarene University]]
* [[Southern Wesleyan University]]
* [[Spring Arbor University]]
* [[Tyndale University College & Seminary]]
* [[Toccoa Falls College]]
* [[Trevecca Nazarene University]]
* [[Trinity Bible College and Graduate School]]
* [[Trinity Western University]]
* [[Union Bible College and Seminary]]
* [[University of Valley Forge]]
* [[Vanguard University]]
* [[Warner Pacific University]]
* [[Warner University]]
* [[Wesley Seminary]]
* [[Wesley Biblical Seminary]]}}

==See also==
{{Portal|Evangelical Christianity|Christianity}}
* [[Arminianism]]
* [[Theosis (Eastern Christian theology)]]

== References ==
===Notes===
{{notelist|refs=

{{efn|name=Winn|The intense piety and disciplined Christian lives of the holiness advocates had a special affinity with the Anabaptist and Quakers of the nineteenth century, especially those groups that felt the influence of revivalism. Holiness revivalism had great impact on certain yearly meetings of Quakers (especially in Ohio, Kansas, the Rocky Mountains, and the Pacific Northwest). These Holiness Quakers have recently come together in the Evangelical Friends Alliance and many of them have found identity in the broader Holiness movement. Similarly the Mennonites and "Dunkers" felt the influence of the Holiness revival, especially among the various antecedents of the present Missionary Church and the Brethren in Christ with their roots among the "Dunkers".{{harv|Winn|2007|p=114}} }}

{{efn|name=Winn2|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.{{harv|Winn|2007|p=115}} }}

}}

===Citations===
{{Reflist}}

===Primary sources===
{{refbegin|2|indent=yes}}
*{{Cite journal |last=Maddox |first=Randy |date=1998 |title=Reconnecting the Means to the End: A Wesleyan Prescription for the Holiness Movement. |url= |journal=Wesleyan Theological Journal |volume=33 |issue=2 |pages=29–66 |hdl=10161/7908}}
* McDonald, William and John E. Searles. ''The Life of Rev. John S. Inskip, President of the National Association for the Promotion of Holiness'' (Chicago: The Christian Witness Co., 1885).
*{{cite book |last=Black |first=Caleb |title=What About Sin: An Appraisal of the Nature of Sin in the American Holiness Tradition |url=https://books.google.com/books?id=5P0oPZraEQsC&pg=PA25 |year=2021 |publisher= InterVarsity Press|isbn=979-8534102734}}
* Smith, Hannah Whitall. ''The Unselfishness of God, and How I Discovered It: A Spiritual Autobiography'' (New York: Fleming H. Resell Co., 1903).
*{{cite book |first=Vinson |last=Synan |title=The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century |location=Grand Rapids, Michigan |publisher=William B. Eerdmans |date=1971}}
*{{cite book |first=Vinson |last=Synan |title=The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century |location=Grand Rapids, Michigan |publisher=William B. Eerdmans |date=1997 |edition=2nd}}
*{{cite book |last=Winn |first=Christian T. Collins |title=From the Margins: A Celebration of the Theological Work of Donald W. Dayton |url={{google books|id=fiD1BgAAQBAJ|plain-url=yes|keywords=The intense piety and disciplined}} |date=2007 |publisher=Wipf and Stock |isbn=978-1-63087-832-0}}
{{refend}}

===Further reading===
{{refbegin|2|indent=yes}}
* Boardman, William E. ''The Higher Christian Life'', (Boston: Henry Hoyt, 1858).
* Brown, Kenneth O. Holy Ground, Too, The Camp Meeting Family Tree. Hazleton: Holiness Archives, 1997.
* Brown, Kenneth O. Inskip, McDonald, Fowler: "Wholly And Forever Thine." (Hazleton: Holiness Archives, 2000.)
* Cunningham, Floyd. T. " Holiness Abroad: Nazarene Missions in Asia. " Pietist and Wesleyan Studies, No. 16. Lanham, MD: Scarecrow Press, 2003.
* Cunningham, Floyd T. ed. "Our Watchword & Song: The Centennial History of the Church of the Nazarene." By Floyd T. Cunningham; Stan Ingersol; Harold E. Raser; and David P. Whitelaw. Kansas City, MO: Beacon Hill Press of Kansas City, 2009.
* Dieter, Melvin E. ''The Holiness Revival of the Nineteenth Century'' (Rowman & Littlefield, 1996).
* [[J. Kenneth Grider|Grider, J. Kenneth]]. ''A Wesleyan-Holiness Theology'', 1994 ({{ISBN|0-8341-1512-3}}).
* Kostlevy, William C., ed. ''Historical Dictionary of the Holiness Movement'' (Rowman & Littlefield, 2001).
* Kostlevy, William C. ''Holy Jumpers: Evangelicals and Radicals in Progressive Era America'' (2010) on the influential Metropolitan Church Association in 1890s Chicago [https://www.amazon.com/gp/reader/0195377842/ excerpt and text search]
* Mannoia, Kevin W. and Don Thorsen. "The Holiness Manifesto", (William B. Eerdmans Publishing, 2008)
* [[Cheryl J. Sanders|Sanders, Cheryl J.]] ''Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture'' (Oxford University Press, 1999)
* Smith, Logan Pearsall, ed. ''Philadelphia Quaker: The Letters of Hannah Whitall Smith'' (New York: Harcourt, Brace and Co., 1950).
* Smith, Timothy L. ''Called Unto Holiness: The Story of the Nazarenes—The Formative Years'', (Nazarene Publishing House, 1962).
* Spencer, Carol. Holiness: The Soul Of Quakerism" (Paternoster. Milton Keynes, 2007)
* Stephens, Randall J. The Fire Spreads: Holiness and Pentecostalism in the American South." (Cambridge, MA: Harvard University Press, 2008).
* Thornton, Wallace Jr. ''  The Conservative Holiness Movement: A Historical Appraisal, 2014 ''[https://web.archive.org/web/20140714214053/http://wallacethornton.com/booklet-the-conservative-holiness-movement-a-historical-appraisal/ excerpt and text search]
* Thornton, Wallace Jr. ''When the Fire Fell: Martin Wells Knapp's Vision of Pentecostal and the Beginnings of God's Bible School " (Emeth Press, 2014).
* Thornton, Wallace Jr. ''[https://web.archive.org/web/20140714133304/http://wallacethornton.com/holiness-doctrine-and-practice/ From Glory to Glory: A Brief Summary of Holiness Beliefs and Practices]''
* Thornton, Wallace Jr. ''[http://wallacethornton.com/radical-righteousness/ Radical Righteousness: Personal Ethics and the Development of the Holiness Movement]''
* White, Charles Edward. ''The Beauty of Holiness: Phoebe Palmer as Theologian, Revivalist, Feminist, and Humanitarian'' (Zondervan/Francis Asbury Press, 1986).

{{refend}}

==External links==
* [https://www.holinessmovement.org/ Holiness Movement (Conservative Holiness Movement directory)]
* [https://www.chbonline.org/ CHB (Conservative Holiness Movement Internet Radio)]
* [http://www.gameo.org/encyclopedia/contents/H6565ME.html Holiness history] from the [[Global Anabaptist Mennonite Encyclopedia Online]]
* [http://www.christianitytoday.com/ch/2004/002/7.22.html "The Cleansing Wave"], article from ''[[Christianity Today]]''
* [http://www.crivoice.org/hmovement.html "Holiness Movement: Dead or Alive"], article by Keith Drury ''(CRI Voice)''
* [http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=h&word=HOLINESSCHURCHES Christian Cyclopedia article on Holiness Churches]
* [https://media.sabda.org/alkitab-6/wh2-hdm/hdm0507.pdf Five Cardinal Elements in the Doctrine of Entire Sanctification]

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