~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.
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