Holiness Pentecostalism is the original branch of Pentecostalism, which is characterized by its teaching of three works of grace: [1] the New Birth (first work of grace), [2] entire sanctification (second work of grace), and [3] Spirit baptism evidenced by speaking in tongues (third work of grace).[1][2]
Holiness Pentecostalism emerged under the work of ministers Charles Fox Parham and William Joseph Seymour, the latter of whom, beginning in 1906, led the Azusa Street Revival at the Apostolic Faith Gospel Mission.[3] The testimony of those who attended the Azusa Street Revival was "I am saved, sanctified, and filled with the Holy Ghost" in reference to the three works of grace taught by Holiness Pentecostals, the oldest branch of Pentecostalism.[1] According to church historian and theologian Ted A. Campbell, this three-part pattern is often explained by stating "Holy Spirit cannot fill an unclean vessel", so the cleansing of the heart that takes place in entire sanctification is necessary before a person can be filled or baptized with the Holy Spirit. Inheriting the Wesleyan-Holiness doctrine, Holiness Pentecostals teach entire sanctification is a definite second work of grace, accomplished in an instantaneous crisis experience, that cleanses the heart of the recipient from all sin and imparts to him/her the power to accomplish that to which he is called. It is evidenced by love for God and love for neighbour.[1] Holiness Pentecostals operate within the framework of Wesleyan (Methodist) theology with the exception of the uniquely Holiness Pentecostal belief in a third work of grace (traditional Wesleyan theology affirms two works of grace—the New Birth and entire sanctification).[4] William Joseph Seymour and Florence Crawford published The Apostolic Faith newsletter, which disseminated the teachings of the Holiness Pentecostal movement.[5]
Holiness Pentecostals teach that believers should dress and behave in a manner becoming unto holiness, and as such, historically, Holiness Pentecostals (such as the Apostolic Faith Church and Calvary Holiness Association) traditionally adhere to holiness standards, which include modest dress, as well as abstinence from alcohol, tobacco, and other drugs. The holiness standards vary based on the group and while many Holiness Pentecostal denominations such as the Apostolic Faith Church have specific 'holiness standards', other denominations in the present-day, such as the International Pentecostal Holiness Church, have general principles on living contained in their covenant.[6][7]
Holiness Pentecostals are distinguished from Finished Work Pentecostals, the other branch of Pentecostalism that separated from Holiness Pentecostalism after William Howard Durham in 1910 began to promulgate his view that "salvation and sanctification occurred for the believer at the time of conversion".[8][9]
- ^ a b c Cite error: The named reference
Synan2012was invoked but never defined (see the help page). - ^ Barrett, David B. (July 1988). "The Twentieth-Century Pentecostal/Charismatic Renewal in the Holy Spirit, with its Goal of World Evangelization". International Bulletin of Missionary Research. 12 (3): 119–129. doi:10.1177/239693938801200303. ISSN 0272-6122. S2CID 149417223.
- ^ Cite error: The named reference
Synan2024was invoked but never defined (see the help page). - ^ Bagheri, Alireza (13 April 2021). Abortion: Global Positions and Practices, Religious and Legal Perspectives. Springer Nature. p. 93. ISBN 978-3-030-63023-2.
- ^ Cite error: The named reference
AlexanderYong2009was invoked but never defined (see the help page). - ^ "Holiness in Appearance". Apostolic Faith Church. 2024. Retrieved 18 May 2024.
- ^ Gardner, J. Talmadge; Ely, Bob; Nisbett, Michelle; Spencer, Shirley G. (2021). Manual (PDF). International Pentecostal Holiness Church. p. 63-71.
- ^ Anderson, Allan (13 May 2004). An Introduction to Pentecostalism: Global Charismatic Christianity. Cambridge University Press. p. 47. ISBN 978-0-521-53280-8.
Those who resisted Durham's teaching and remained in the 'three-stage' camp were Seymour, Crawford and Parham, and Bishops Charles H. Mason, A. J. Tomlinson and J. H. King, respectively leaders of the Church of God in Christ, the Church of God (Cleveland) and the Pentecostal Holiness Church. Tomlinson and King each issued tirades against the 'finished work' doctrine in their periodicals, but by 1914 some 60 percent of all North American Pentecostals had embraced Durham's position. ... The 'Finished Work' controversy was only the first of many subsequent divisions in North American Pentecostalism. Not only did Pentecostal churches split over the question of sanctification as a distinct experience, but a more fundamental and acrimonious split erupted in 1916 over the doctrine of the Trinity. ... The 'New Issue' was a schism in the ranks of the 'Finished Work' Pentecostals that began as a teaching that the correct formula for baptism is 'in the name of Jesus' and developed into a dispute about the Trinity. It confirmed for Holiness Pentecostals that they should have no further fellowship with the 'Finished Work' Pentecostals, who were in 'heresy'.
- ^ Leonard, Bill J.; Crainshaw, Jill Y. (5 December 2012). Encyclopedia of Religious Controversies in the United States: [2 volumes]. Bloomsbury Publishing USA. p. 306. ISBN 978-1-59884-868-7.
Finished Work Pentecostalism is inseparable from the influence of William Howard Durham (1873–1912). A Pentecostal minister based in Chicago, Durham was active throughout the Midwest and in parts of Canada. In 1910, he began to preach on "The Finished Work of Calvary", a message that rejected the Wesleyan understanding of sanctification as a distinct second experience of grace separate from conversion and which bestowed "Christian perfection" on the recipient. For Durham, both salvation and sanctification occurred for the believer at the time of conversion, when the believer appropriated the "finished work" of Christ on the cross.