The Origins of Sanctification in the Missionary Church

~by Bill McPhail

In his book The History of the Mennonite Brethren in Christ Church, Dr. J. A. Huffman writes: “That it was the intention of those who gave leadership to the original movements which finally resulted in the Mennonite Brethren in Christ Church to adhere to the fundamentals of the Christian faith as interpreted by historic Mennonitism, there can be no doubt. It is evident, however, that they, at the same time, purposed to breathe into these doctrinal tenets an evangelical spirit superior to that in general practice on the part of those professing them.”

"When the New Mennonites and Reformed Mennonites merged to form the United Mennonites* in 1875, a resolution prepared by a joint committee, representing both societies was adopted, which read as follows: We agree on the Word of God as contained in the Old and New Testaments and a synopsis of the "Word of God as contained in the eighteen articles of the Confession of Faith drawn up by the Union Conference held at Dort (Dortrecht), Holland, April 21, 1632, as a basis of Union." This conference referred to, held in Dort, Holland, was a Mennonite Conference, and the Dort Confession is the historic confession of the faith of Mennonites. Having been adopted in Holland in 1632, it was ratified in 1660 by the churches of Alsace and South Germany, and later introduced into the early colonial Mennonite Church of America.”

Of particular interest is point number six of the Dort Confession:

6. Man is in nature corrupt, and it is only through faith in Jesus Christ, the new birth and change of life, that he can have the promise of salvation, receive pardon and become sanctified, justified and a child of God.

It is important to note that the doctrinal statement adopted in 1875 by the newly named United Mennonites while using the term sanctified did not clearly define the doctrine of sanctification.

Through a subsequent merger of the United Mennonites and the Evangelical Mennonites, in 1879 the denomination became known for but a brief period of time at the Evangelical United Mennonites.

The Discipline of the Evangelical United Mennonites of 1880 contains the following article on Sanctification:

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 God 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.

Again Huffman writes: 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." 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 Holy Ghost."

*One of the predecessors of the Missionary Church.

Note: in our next issue of We Were Frogs we will begin looking at what influences contributed to the development of the doctrine of Sanctification within the Missionary Church.

HERE'S HOW WE VOTED by Bill McPhail

The 20^TH Biennial Missionary Church General Conference held at Bethel College in Mishawaka, Indiana July 13-17, 2009 is now history and could well be considered historic both for what did and did not transpire.

Prior to the General Conference some were anticipating at the least an “interesting debate” and “perhaps even explosive fireworks…when the proposed language changes on sanctification for the Constitution” came to the floor.

In my last article on the We Were Frogs page entitled “Before We Vote” I asked four questions regarding the proposed changes to the historic doctrinal position of the Missionary Church. They were:

1. Do the recommended changes strengthen our historic position on the doctrine of sanctification and the filling of the Holy Spirit?

2. Do we still believe that sanctification is the will of God?

3. Do we still believe that sanctification is provided for in the atonement?

4. Do we still believe in a crisis experience subsequent to regeneration in which the believer is to be perfected in holiness?

To the great relief of many, the first four sentences of Article IV.A.4.d. Salvation: Sanctification and Filling with the Holy Spirit were maintained which reads: “d. Sanctification and Filling with the Holy Spirit. We believe that sanctification is the work of God in making people holy. It is the will of God. It is provided in the atonement, and is experienced through faith by the operation of the Holy Spirit through the Word and the blood.” (The Doctrinal Commission reported that those sentences were inadvertently dropped from the new proposed statement.) Thus the three questions 1, 2 and 3 as stated above were positively and importantly affirmed.

With those four sentences preserved, question 4 above, on whether or not the Missionary Church would retain language that clearly defines sanctification as an either a “crisis experience” or “decisive experience” subsequent to conversion was yet to be addressed.

Believing that the Missionary Church was facing a both a significant and defining moment with regards to its historic position on the doctrine of Sanctification and Filling with the Holy Spirit, at the Thursday morning business session, I presented the following statement and amendment:

“Some years ago, J. Robertson McQuilkin, then professor and now President emeritus of Columbia International University in South Carolina, made a noteworthy study. Providing a questionnaire, he polled 5,000 students. His respondents attended Bob Jones University, Biola University, Columbia International University, Prairie Bible College, Providence Bible College and Wheaton College. All these schools will be recognized as representing an evangelical tradition, which is non-Wesleyan in their orientation.

The questionnaire investigated a student’s conversion, service call, and deeper life experience.

…Out of the 5,000 students questioned, 90 per cent stated that they had received a second crisis experience, which they variously called “surrender,” a life of “victory,” the second work of grace,” the second blessing,” or “the baptism with the Spirit.”

In his book Dwell Deep. J. E. Ramseyer one of the founders of the Missionary Church and of Fort Wayne Bible College tells the story of a woman who received the assurance of forgiveness of sins at the age of 86. Four years later he relates and I quote: “Jesus baptized (her) with the Holy Spirit.”

Said Ramseyer, “If I had not believed in the baptism with the Holy Spirit as a definite experience subsequent to the new birth, I would have been fully convinced by the ringing testimony of this saintly old mother.” “This precious sister,” wrote Ramseyer, “ got the experience before she got the doctrine. Many, “ he said, “have the doctrine but are lacking the experience.”

The first camp meeting ever held by another one of the founders of the Missionary Church, Daniel Brenneman began on July 30, 1880 in Fetter’s Grove south of Elkhart, IN. In that camp meeting Daniel Brenneman would report in the Gospel Banner that “many entered into the higher life or blessed state of sanctification.”

Dr. J. A. Huffman in his book “The History of the Mennonite Brethren in Christ Church” wrote: “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.”

If Dr. Quinton J. Everest, after whom this very chapel is named, were here today, there is no doubt that he would say, and I quote: “We must conclude…from the Word of God and from experience that subsequent to conversion, there is need of a further work in the heart. This need, as I have stated, is an inner sanctifying. It is a cleansing, co-instantaneous with cleansing, there is the infilling with the Holy Spirit.”

These three former leaders of the Missionary Church used the term “subsequent to regeneration” not because they were misguided men who were “allowing tradition and historical precedent to trump Scripture.” On the contrary, they did so because they each, by their own unique testimony, had personally yielded to the convicting and convincing power of the Holy Spirit who had cleansed their own hearts subsequent to regeneration with His sanctifying power. In so doing they linked heart and head not only with scores of Biblical scholars of their day but with the majority of the early church fathers such as Cyprian, The Bishop of Carthage: Origen, the father of bible interpretation: Tertullian, the chief of the Latin apologists: Clement of Alexandria: and Polycarp, who was a disciple of the apostle John, just to name a few.

Furthermore, I would suggest that they simply shared the testimony of not only tens of thousands of sanctified believers throughout the centuries, but the testimony as well of more than a few of us in this room today.

For that reason, Mr. Chairman, I offer the following amendment to the proposed Article IV.A.4.d: I move that in the sentence that reads: “Furthermore, through a decisive experience…” the word subsequent be added after the word “a” and before the word “decisive” thus reading: “Further, through a subsequent decisive experience…” Though the wording of the new proposed doctrinal statement is descriptive of a subsequent experience, it is not definitive of a subsequent experience.”

Thank you Mr. Chairman.”

After one supporting comment from the floor, no one rose in opposition to the amendment! On voice vote, the amendment was overwhelmingly passed.

After a short period of discussion on the conference floor, the amended motion which follows was voted upon: “d. Sanctification and Filling with the Holy Spirit. While the divine work of making people holy begins at conversion, believers must surrender to the Holy Spirit’s sanctifying power in their lives as they battle the world, the flesh, and the Devil. Furthermore, through a subsequent decisive experience, believers are to deny self, be purified in heart, and be filled with the Holy Spirit that they may be separated wholly unto God to serve Him in righteousness and holiness. Their progressive growth in Christ-likeness will be accelerated and deepened through continually submitting to His Lordship in every aspect of life until they are called to heaven. Ps. 4:3; Matt. 16:24; John 17:17; Acts 15:8-9; Rom. 6:19 and 22, 12:1-2; 2 Cor. 7:1; Gal. 2:20, 6:14; Eph. 5:26, Col. 3:3; 1 Thess. 4:3, 5:23; 2 Thess. 2:13; Heb. 12:14; 13:12; 1 Pet. 1:2 and 15-16; 2 Pet. 3:18, 1 John 5:6"

By more than a 5 to 1 margin, the conference adopted the new doctrinal statement on Sanctification and the Filling with the Holy Spirit!

No rancorous debate, no explosive fireworks! By a strong, firm, decisive vote, the 20^TH Biennial Missionary Church General Conference affirmed its historic stand regarding the doctrine of Sanctification and the Filling with the Holy Spirit.

It is now our responsibility to embrace the doctrine with passion, teach it with clarity, preach it with certainty, and live it with unswerving commitment.