The following is from the “History of the Mennonite Brethren in Christ Church” by J. A. Huffman, A.B., B.D., D.D. Professor of New Testament Literature and Exegesis, Bluffton College and Mennonite Seminary, Bluffton, Ohio, Editor-in-Chief, 1920 and early Missionary Church scholar. (Pictured at left is the Taylor Memorial Chapel located on the campus of Bethel College, Mishawka, IN.
“The Mennonite Brethren in Christ Church was born in a revival of experimental religion. This placed its adherents into a good state for spiritual development. Whatever regeneration led to was most certain to be reached by those who entered into the experience so whole-heartedly.
The theory of sanctification, as a definite work of grace subsequent to regeneration, came to be accepted quite generally throughout the church by 1880. "When preaching of the theory of sanctification was begun, there were those throughout the conferences who testified to having entered into the experience without having known the theory of it.
Beginning with the December issue, 1878, the Gospel Banner, then the organ of the United Mennonites, carried the following statement in its business card, as to the purpose of the publication: "Its most prominent theme shall be holiness unto the Lord." This is possibly the first documentary evidence to be found, indicating that "holiness" was becoming a dominant theme in the new movement. In Canada, Menno Bowman became an ardent advocate of the doctrine. In Indiana, D. U. Lambert was perhaps the most aggressive exponent of holiness. In Pennsylvania, Jonas Musselman appears to have been the leader in this teaching. These were influential men, and they, together with the other ministers, seem to have experienced no difficulty in getting the people to accept the doctrine.
Perhaps one of the greatest factors in spreading the teaching of sanctification was the first camp meeting, held in Fetter's Grove, Elkhart County, Indiana, in 1880. The doctrine of holiness was made prominent at this meeting, with the result that some of the laity and even some from among the ministry sought and obtained the experience.
From this camp meeting holiness teaching spread. Both Menno Bowman, of Canada, and Jonas Musselman, of Pennsylvania, were present at this camp, which may, in part, account for their zeal for the teaching in their respective conferences later.
The following year (1881) there were three camps instead of one. In Canada, one was held at Breslau, and in Pennsylvania, one was held near Coopersburg, called the Chestnut Hill Camp. These, like the Indiana camp, proved to be "holiness" camps. D. U. Lambert, who had been secured to assist in the Breslau camp, reported in part as follows: "The principal effort of the meeting was for the promotion of Scriptural holiness. Many entered by faith into the experience, and are now singing, 'I am washed in the blood of the Lamb.' Others that were prejudiced against the doctrine, having a theory of their own, had their foundation swept away.
Thus 'Holiness unto the Lord' gained the day."3 Jonas Musselman, reporting the Chestnut Hill Camp of that year, wrote : ' ' The meetings were conducted strictly on the holiness line, and quite a number entered the land of Beulah. Some at the commencement could not understand what these things meant, and were in doubt whereunto they might grow. But as the power of God was so wonderfully displayed, many began to change their minds and concluded that, after all, it is better in the land of Canaan. Praise God for the power! Each day and night He gave us a new baptism of the HolyGhost."4
The Discipline of the Evangelical United Mennonites of 1880 contains the following article on Sanctification :
"Sanctification necessarily follows justification and regeneration; for by it is implied a setting apart for the continual service of God, the individual, justified, and regenerated ; also a cleansing from inbred or original depravity, which is removed only by the application and cleansing process of Christ's blood. It is an instantaneous act of God, through the Holy Ghost, by faith, in the atoning merits of Christ's blood, and constitutes the believer holy; inasmuch, as it excludes depravity and all unrighteousness from the heart. He, therefore, is perfect - perfectly saved - the will of God perfectly performed in the soul.
"By sanctification, or perfect love, is also implied a development or perfection of those heaven-born principles imparted to us, or imbibed in the heart in regeneration ; and it is a state which is not only the privilege of Christians to enjoy, but the duty of every child of G-od to seek after and attain unto, which is evident from the Word of God, as it is said : 'For this is the will of God, even your sanctification,' and again: 'Be ye holy, for I am holy.' Matt. 22:37, 38; Lev. 19:2; Heb. 12: 14; 1 Cor. 1 : 30 ; and Eph. 1:1" Article XII.
The General Conference of 1888 aimed at the strengthening of the article, adding the word "Entire" to the heading of the Discipline article, making the heading to read: "Entire Sanctification"; also omitting one paragraph and adding some outlined teaching on the subject. There have been several changes made since in the wording of the article in the Discipline. The General Conference of 1882 included the volume entitled "Lessons in Holiness" in the original ministers' Reading Course, and it has remained there ever since. Holiness Conventions have been common since 1900 or a little earlier. The first and main paragraph of the article as it now stands in the Discipline reads as follows:
ENTIRE SANCTIFICATION.
"Entire sanctification necessarily follows justification and regeneration, for by it is implied a setting apart for the continual service of God the individual justified and regenerated ; also a cleansing from inbred sin or original depravity, which is removed only by the application and cleansing process of Christ's blood. It is an instantaneous act of God, through the Holy Ghost, by faith in the atoning merits of Christ's blood, and constitutes the believer holy."
Chapter I, Article 12.
Again, it is not easy to point out all the factors which entered into the development made in the church, in relation to this doctrine. A Free Methodist in one community, a United Brethren in another, and an Evangelical in still another, may be accredited with having been instrumental in bringing the doctrine of sanctification to the attention of the church. The writings of A. Sims, Geo. D. Watson, John S. Inskip, and others fell into the hands of these zealous Christians and exerted their influence. But the cause was more likely inherent than external or visible. People, truly converted and walking in the light, were led to see their privilege and duty in relation to being cleansed from all sin, and they embraced the provision. God providentially permitted such human agencies as have been or may be pointed out to direct a willing and obedient people into the deeper things of Christian experience. 3Gospel Banner, October 1, 1881, p. 149. 4 Gospel Banner, September 15, 1881, p. 142. “
The following is from the “Doctrines and Discipline of the Mennonite Brethren in Christ” 1914. Article XII. Entire Sanctification: Entire sanctification necessarily follows justification and regeneration; for, by it is implied a setting apart for the continual service of God, the individual justified and regenerated, also a cleansing from inbred sin or original depravity, which is removed only by the application and cleansing process of Christ’s blood. It is an instantaneous act of God, through the Holy Ghost, by faith in the atoning merits of Christ’s blood, and constitutes the believer holy.
The personal indwelling of God through the Holy Ghost, in the believer, is the greatest theme of the New Testament. If we are really filled with the Spirit we must have Him in our body. We will then know what it means to be “quickened” in our mortal flesh by the Spirit that dwelleth in us. We therefore are prefect – perfectly saved - the will of God perfectly performed in the soul. We must get a Scriptural conception of the reality and possibility of such a life. The Scriptures speak of:
1. The sanctification of Christ, John 10:36, 17:19; as His setting apart as a servant and the sacrifice.
2. The sanctification of believers unto God, I Cor. 1:2; II Thess. 2:13.
The sanctification of believers is two-fold, viz:
1. That which is wrought for the, or sanctification past and perfect. I Cor. 1:2; 6:11 *R.V.,) Acts 20:32; 26:18. The work of God the Father (Jude 2), and Christ the Son. Heb. 2:11; Eph. 5:26.
2. That which is wrought in them, or sanctification experimental and practical wrought by the Spirit. (I Thess. 5:23) through the Word. John 17:17.
The believer is to live as becometh saints (Eph. 5:2), and to purge himself from all filthiness of the flesh and spirit (II Cor. 7:2); from unequal yokes and unholy alliances (II Cor. 6:14-17); and from the teachers and holders of evil doctrine.
3. Only thus shall he be a vessel sanctified, made meet for the Master’s use.
Pgs. 19-20 Articles of Faith
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