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HISTORY of Christian Theology

The Holiness Movement, Seventh-day Adventists, and Jehovah’s Witnesses

Wesley on Sanctification

John Wesley

Sanctification is a doctrine of most Protestant denominations, but in practice it plays second fiddle to their doctrine of justification. The focus is on being saved because no one can be perfect and fully sanctified until they go to heaven, where they will miraculously be transformed into a glorified, sanctified being. John Wesley, however, was deeply committed to sanctification. He believed that true Christian conversion was evidenced by “a faith that works by divine love in the crucible of everyday life” to sanctify the individual by renewing their hearts in God’s image.1

Like other Protestants, Wesley believed that humans are utterly depraved and any movement toward God is attributed to His grace. He also concurred with Augustine that God’s prevenient grace (grace that precedes conversion) prepares an individual to receive His saving grace at conversion when the Holy Spirit removes their “bent for sin” and replaces it with a “bent to loving obedience.”2 But he believed that Christians can and should enjoy greater freedom from sin than what Calvinist theologians believed was possible. Even though he agreed with other Protestants that converts can always continue to mature in their Christian life and love for God, he taught a theology of “optimism of grace” in which Christians should not be “content with any religion that does not imply the destruction of all of the works of the devil, that is, of all sin.”3

Unlike Luther, who taught that saved Christians always remain sinners and all their good deeds are mortal sin, and Calvin who insisted that Christ’s righteousness is imputed to believers at the time of conversion regardless of their continued sins, Wesley believed that Christians who are mature in their faith can be sanctified and free from willful sin in this life. Wesley’s doctrine of entire sanctification occurs when an individual fully accepts God’s sanctifying grace so “the war within oneself might cease and the heart might be released from rebellion into whole hearted love for God and others.”4 He taught that through faith, the love of God could reign supreme in believers’ hearts giving them inward as well as outward holiness. However, this did not mean they never made mistakes.

Wesley’s doctrine of entire sanctification leans heavily on his vague definition of sin. He believed that a Christian who has experienced entire sanctification enjoys freedom from deliberate sins. Slip-ups in behavior can still occur, but these result from living in a fallen world. Wesley called these lapses “mistakes.” He said, “because we are imperfect persons in an imperfect world, perfection ‘in love’ is consistent with a ‘thousand mistakes.’ But limited as we are by our own and the world’s imperfections, we may still enjoy a relationship in which, through the power of the Holy Spirit, we can fulfill the great and final commandment of loving God with our whole heart.”4

The quest for sanctification and living a holy life became central themes of Methodists. A Christian should diligently seek the grace of God in faith so the Holy Spirit can purify the soul and give them a new heart full of love of God and neighbor.

Phoebe Palmer and the Holiness movement

Phoebe Palmer

Phoebe Palmer was a devout Methodist living in New York City seeking this experience of total sanctification. She had an experience that changed her whole perspective and which still informs the Protestant evangelical movement to this day.

Prior to Phoebe’s epiphany in 1836, sanctification was a laborious long-term work for Methodists. She understood that the Holy Spirit sanctifies us through the grace of God, but humans needed to cooperate with that grace. That was the long laborious part. However, one day as Phoebe prepared to pray, she laid everything on God’s altar: all her hopes, fears, desires, her whole self. As she pondered her status, fully expecting God would do something to sanctify her, she wondered, how could she know that God had accepted her offering? Then she asked herself, “Is this offering something that God wants?” Her answer was “Of course. He wants us to consecrate everything we have and are to Him. So, if this is what He wants, then it certainly is acceptable to Him.” Therefore, she concluded that He had accepted her sacrifice. She had an epiphany that she just needed to have enough faith to believe it. She just needed to trust God. She did have that faith, so she declared she had experienced full sanctification, and everyone else could too. They could be sanctified right now, by just giving their all to God.6

She began holding meetings in her home on Tuesday nights for “the Promotion of Holiness” where she shared her experience and taught others how to realize immediate sanctification. She teamed up with the Presbyterian minister Charles Finney, and together they sparked the Holiness movement. Timothy Merritt founded the Guide to Holiness, and Phoebe later published the influential book The Way of Holiness. Phoebe, with the assistance of her sister, continued to hold these Tuesday night meetings for forty years, as well as numerous revival camp meetings with Charles Finney, where their message of inner sanctification of the heart gained traction across denominational lines.

Phoebe Palmer’s teachings inspired the trans-denominational Keswick movement. It began in England in 1875 and appealed to all Christians.

From the beginning until the very present (the Keswick movement) has taught that a life of faith and victory, of peace and rest, are the rightful heritage of every child of God, and that he may step into it …, “not by long prayers and laborious effort, but by a deliberate and decisive act of faith.” It teaches that “the normal experience of the child of God should be one of victory instead of constant defeat, one of liberty instead of grinding bondage, one of ‘perfect peace’ instead of restless worry.”7

The Keswick movement has continued into the twenty-first century with their annual conventions still attracting thousands of conservative Christians seeking to live a holier and happier life.

Seventh-day Adventists

In 1831, William Miller proclaimed that Jesus would physically return to earth in a glorious event between 1843 and 1844 to cleanse the earth by fire. He based his prediction on his study of the Bible and particularly the Book of Daniel. He used a formula of one day representing one year and applied to a 2,300-day period before the temple sanctuary would be cleansed as found in Daniel 4:18. He was convinced this was a coded message regarding a 2,300-year period between the 457 BCE decree to rebuild the temple in Jerusalem and the cleansing that would occur at the time of the Lord’s second coming.

At first, people did not give his prediction much credence, but this was during the second great awakening, when religious fervor abounded, so it began to attract attention. As the designated year approached, more and more people believed, and the Millerite movement became widespread and popular in America. That is, until the Great Disappointment, when Jesus did not miraculously return on October 22, 1844, as Miller had prophesied. The movement and congregations were shattered with a myriad of explanations but continued as a general Adventist movement through the end of the century. One group followed Hiram Edson’s belief that this date referred to a cleansing in heaven that would occur before Christ’s second coming (the “sanctuary doctrine”). The Seventh-day Adventist Church arose out of this group and was officially organized in 1863.8

Ellen G. White

Ellen G. White (1827–1915) was seventeen years old when the Great Disappointment occurred. She was raised in a large devout Methodist family that was expelled from the congregation because they had accepted Miller’s teachings, so this nonevent was devasting for them. However, two months later, she told people she had received a message from God that what they had learned about the literal second coming of Christ was correct, but it was an error to set a specific date for it to occur. She spread her message and encouraged believers to study the Bible to discover its inspiring truths. She married James White and became an influential writer, Biblical scholar and original spiritual guide for the Seventh-day Adventists.

Early on, Seventh-day Adventists went through a transitional period when the diverse beliefs of its members coalesced into the fundamental beliefs they espouse today. Initially, there was confusion as to whether they would follow Semi-Arian or Trinitarian ideas regarding the Godhead. They eventually adopted a statement of twenty-eight fundamental beliefs that echo traditional Protestant ideas except for 1) their defining practice of holding Saturday as the correct day of worship instead of Sunday, 2) accepting Ellen’s gift of prophesy, and 3) their sanctuary doctrine mentioned earlier.  Seventh-day Adventist’s stress the importance of personal Bible study. They also place a strong emphasis on health and diet and treating the whole person: physical, spiritual and emotional. They partake of Holy Communion four times a year, commencing with a foot-washing ceremony called the ordinance of humility. The Seventh-day Adventist Church is one of the fastest growing Christian denominations in the world with over 25 million active members worshipping in their congregations each Sabbath day.9

Jehovah's Witnesses

The Jehovah’s Witnesses is another denomination that grew out of the nineteenth-century Adventist movement. Charles Taze Russell became known as a controversial Adventist teacher and founded the International Bible Students Association in 1872. He rejected the concept of hell in favor of annihilation of the soul. He also rejected Trinitarian theology regarding God. He emphasized the divinity of God the Father, minimized or even denied the divinity of Jesus and referred to him as God’s agent, and said that the Holy Spirit was the title of God’s active force in the world. He taught that Christ’s second coming involved an invisible presence, and the millennial dawn had already occurred in 1874, which would be followed by his visible advent in 1914 when he would establish his millennial kingdom on earth. Even though this prediction did not occur, his teachings survived. Russell formed the Watch Tower Bible and Tract Society of Pennsylvania (1884) and organized volunteers to distribute his books and pamphlets including his Watchtower periodical.

Judge Joseph Franklin Rutherford succeeded Russel and led the organization until 1942. Rutherford changed the name of the organization to Jehovah’s Witnesses in 1931 to emphasize its distinguishing beliefs regarding the Godhead and their mission to be His witnesses of the truth. He mobilized his followers into a tightly knit organization of dedicated evangelists spreading their message. His successor, Nathan Homer Knorr, expanded their operation by creating the Watch Tower Bible School of Gilead (South Lansing, New York) to train leaders and set up an educational system to instruct potential converts. Under his direction, the Jehovah’s Witnesses published their own translation of the Bible, with significant differences from other translations. There are currently about eight million baptized members throughout the world.10

Like the Anabaptists, the Witnesses stress a strict separation of church and state. The believe that God established governments to maintain peace and order in society, but they refuse to obey various laws based in their interpretation of the Bible. They are conscientious objectors and refuse to serve in the military or salute the flag of any nation. They also have faced legal conflicts because of their opposition to various medical practices, such as blood transfusions. Many Witnesses have been imprisoned over the years and the US Supreme Court has heard several of their appeals, creating a stronger right of religious freedom in the United States than was previously acknowledged.

The official website of the Jehovah’s Witnesses provides the following summary of their basic beliefs:

God. We worship the one true and Almighty God, the Creator, whose name is Jehovah. (Psalm 83:18; Revelation 4:11) He is the God of Abraham, Moses, and Jesus. (Exodus 3:6; 32:11; John 20:17).

Bible. We recognize the Bible as God’s inspired message to humans. (John 17:17; 2 Timothy 3:16) We base our beliefs on all 66 of its books, which include both the “Old Testament” and the “New Testament.” Professor Jason D. BeDuhn aptly described it when he wrote that Jehovah’s Witnesses built “their system of belief and practice from the raw material of the Bible without predetermining what was to be found there.” While we accept the entire Bible, we are not fundamentalists. We recognize that parts of the Bible are written in figurative or symbolic language and are not to be understood literally. (Revelation 1:1).

Jesus. We follow the teachings and example of Jesus Christ and honor him as our Savior and as the Son of God. (Matthew 20:28; Acts 5:31) Thus, we are Christians. (Acts 11:26) However, we have learned from the Bible that Jesus is not Almighty God and that there is no Scriptural basis for the Trinity doctrine. (John 14:28).

The Kingdom of God. This is a real government in heaven, not a condition in the hearts of Christians. It will replace human governments and accomplish God’s purpose for the earth. (Daniel 2:44; Matthew 6:9, 10) It will take these actions soon, for Biblical prophecy indicates that we are living in “the last days.” (2 Timothy 3:1–5; Matthew 24:3–14). Jesus is the King of God’s Kingdom in heaven. He began ruling in 1914. (Revelation 11:15).

Salvation. Deliverance from sin and death is possible through the ransom sacrifice of Jesus. (Matthew 20:28; Acts 4:12) To benefit from that sacrifice, people must not only exercise faith in Jesus but also change their course of life and get baptized. (Matthew 28:19, 20; John 3:16; Acts 3:19, 20) A person’s works prove that his faith is alive. (James 2:24, 26) However, salvation cannot be earned—it comes through “the undeserved kindness of God.” (Galatians 2:16, 21).

Heaven. Jehovah God, Jesus Christ, and the faithful angels reside in the spirit realm. (Psalm 103:19–21; Acts 7:55) A relatively small number of people—144,000—will be resurrected to life in heaven to rule with Jesus in the Kingdom. (Daniel 7:27; 2 Timothy 2:12; Revelation 5:9, 10; 14:1, 3).

Earth. God created the earth to be mankind’s eternal home. (Psalm 104:5; 115:16; Ecclesiastes 1:4) God will bless obedient people with perfect health and everlasting life in an earthly paradise. (Psalm 37:11, 34).

Evil and suffering. These began when one of God’s angels rebelled. (John 8:44) This angel, who after his rebellion was called “Satan” and “Devil,” persuaded the first human couple to join him, and the consequences have been disastrous for their descendants. (Genesis 3:1–6; Romans 5:12) In order to settle the moral issues raised by Satan, God has allowed evil and suffering, but He will not permit them to continue forever.

Death. People who die pass out of existence. (Psalm 146:4; Ecclesiastes 9:5, 10) They do not suffer in a fiery hell of torment. God will bring billions back from death by means of a resurrection. (Acts 24:15) However, those who refuse to learn God’s ways after being raised to life will be destroyed forever with no hope of a resurrection. (Revelation 20:14, 15).

Family. We adhere to God’s original standard of marriage as the union of one man and one woman, with sexual immorality being the only valid basis for divorce. (Matthew 19:4–9) We are convinced that the wisdom found in the Bible helps families to succeed. (Ephesians 5:22–6:1).

Our worship. We do not venerate the cross or any other images. (Deuteronomy 4:15–19; 1 John 5:21) Key aspects of our worship include the following:

      • Praying to God. (Philippians 4:6).
      • Reading and studying the Bible. (Psalm 1:1–3).
      • Meditating on what we learn from the Bible. (Psalm 77:12).
      • Meeting together to pray, study the Bible, sing, express our faith, and encourage fellow Witnesses and others. (Colossians 3:16; Hebrews 10:23-25).
      • Preaching the “good news of the Kingdom.” (Matthew 24:14).
      • Helping those in need. (James 2:14–17).
      • Constructing and maintaining Kingdom Halls and other facilities used to further our worldwide Bible educational work. (Psalm 127:1).
      • Sharing in disaster relief. (Acts 11:27–30).

Our organization.We are organized into congregations, each of which is overseen by a body of elders. However, the elders do not form a clergy class, and they are unsalaried. (Matthew 10:8; 23:8) We do not practice tithing, and no collections are ever taken at our meetings. (2 Corinthians 9:7) All our activities are supported by anonymous donations. The Governing Body, a small group of mature Christians who serve at our world headquarters, provides direction for Jehovah’s Witnesses worldwide. (Matthew 24:45).

Our unity. We are globally united in our beliefs. (1 Corinthians 1:10) We also work hard to have no social, ethnic, racial, or class divisions. (Acts 10:34, 35; James 2:4) Our unity allows for personal choice, though. Each Witness makes decisions in harmony with his or her own Bible-trained conscience. (Romans 14:1–4; Hebrews 5:14).

Our conduct. We strive to show unselfish love in all our actions. (John 13:34, 35) We avoid practices that displease God, including the misuse of blood by taking blood transfusions. (Acts 15:28, 29; Galatians 5:19–21) We are peaceful and do not participate in warfare. (Matthew 5:9; Isaiah 2:4) We respect the government where we live and obey its laws as long as these do not call on us to disobey God’s laws. (Matthew 22:21; Acts 5:29).

Our relationships with others. Jesus commanded: “You must love your neighbor as yourself.” He also said that Christians “are no part of the world.” (Matthew 22:39; John 17:16) So we try to “work what is good toward all,” yet we remain strictly neutral in political affairs and avoid affiliation with other religions. (Galatians 6:10; 2 Corinthians 6:14) However, we respect the choices that others make in such matters. (Romans 14:12).11

The Holiness movement was a major development in evangelical Protestantism. Seventh-day Adventists and Jehovah’s Witnesses are two Protestant denominations which stand out from mainline Protestantism due to their distinct doctrine and practices.

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1 Mike Sullivan, “Five Views on Sanctification,” quoting Melvin E. Dieter, Anthony A. Hoekema, Stanley M. Horton, J. Robertson McQuilkin, John F. Walvoord, Five Views on Sanctification (Grand Rapids, Mich.: Zondervan, 1987), accessed May 10, 2024, https://www.dwellcc.org/essays/five-views-sanctification.

2 Ibid

3 Ibid

4 Ibid

5 Ibid

6 Phillip Cary, The History of Christian Theology, (The Teaching Company, 2008), Lecture 28.

7 Mike Sullivan, “Five Views on Sanctification,” quoting Melvin E. Dieter, Anthony A. Hoekema, Stanley M. Horton, J. Robertson McQuilkin, John F. Walvoord, Five Views on Sanctification (Grand Rapids, Mich.: Zondervan, 1987), 153–154, accessed May 10, 2024, https://www.dwellcc.org/essays/five-views-sanctification.

8 Wikipedia, s.v. “Millerism,” accessed May 8, 2024, https://en.wikipedia.org/wiki/Millerism; see also The Seventh-day Adventist Church’s official website, accessed May 10, 2024, https://www.adventist.org/.

9 The Seventh-day Adventist Church’s official website, accessed May 10, 2024, https://www.adventist.org/; also Wikipedia, s.v. “Seventh-day Adventist,” accessed May 10, 2024.

10 Encyclopedia Britannica, s.v. “Jehovah’s Witnesses,” accessed May 15, 2024. https://www.britannica.com/topic/Jehovahs-Witnesses

11 Jehovah Witnesses’ official website, accessed May 15, 2024, https://www.jw.org/en/jehovahs-witnesses/faq/jehovah-witness-beliefs/.

IMAGES:

John Wesley, William Hamilton, 1788, National Portrait Gallery, London

An engraving of Mrs. Phoebe Palmer by H.B. Hall & Sons, 13 Barclay St. NY, 1881, [PD-US]

Portrait of Ellen G. White, c. 1864, G. W. Loring, New York Gallery, Battle Creek, Michigan [PD-US]

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