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Does Holiness have a brand name?
by
Major Priya Morgan
In the November 1998 edition of The Salvation
Army theological journal, ‘Word & Deed’
(vol.1,no.1)
two articles appear. Both address the holiness
tradition of The Salvation Army. In the first article,
‘Samuel Brengle and the Development of Salvation Army
Pneumatology’,
David Rightmire writes from the perspective of
Colonel Samuel Logan Brengle (1860-1936) whom he describes as,
“the major exponent of holiness theology in The Salvation
Army”. (Rightmire 1998:29)
Rightmire states it is his intention to “uncover the
influence of Brengle on Salvation Army pneumatological
development, through an examination of his holiness theology.”
(Rightmire 1998:29)
In the second article, ‘General Frederick
Coutts and the Doctrine of Holiness’,
Wayne Pritchett
writes from the perspective of General Frederick Coutts (1899
–1986) whom he describes as,
“a key holiness teacher in The Salvation
Army”.
(Pritchett 1998:50) Pritchett’s article
focuses upon Coutts, “because his teaching and preaching of
Christian holiness…gave holiness teaching a different flavor
than had been prominent prior to his increasing labours to
present holiness in a way that was practical, Christocentric,
and in keeping with modern Biblical scholarship.”
(Pritchett 1998:50)
Anyone familiar with the ‘Army’ names of
Brengle and Coutts, would say their teaching offers differing
perspectives on the Army’s doctrine of holiness. These
articles certainly highlight this point. It has been
interesting for me to note, however, that these two men also
had much in common regarding their perspectives on the
doctrine of holiness as their personal theology came from the
tradition of orthodox Wesleyan theology.
Brengle was active in ministry during the
‘early days’ of The Salvation Army, becoming a cadet in 1887.
He, therefore, had first hand knowledge of the holiness
doctrine being taught and practiced at the time, under the
direct influence of the Army founders, William and Catherine
Booth. Coutts’ ministry covered a later period; he entered
the Army’s training college for officers in 1919. A period of
30 years had passed, between the time Brengle became active in
Army ministry and that of Coutts. Whereas Brengle inherited
the holiness doctrine perspective of the Booths, Coutts
inherited the holiness doctrine perspective of Brengle.
Both Rightmire and Pritchett know it is
important for the reader to know something of the spiritual
experiences which helped form the personal theology of the men
they are
writing about. Rightmire talks of Brengle
coming to a “realization that the ‘second blessing’ was a
result of simple faith in the promises of God. The assurance
of the impartation of God’s grace and the experience of heart
cleansing followed the act of surrender and simple faith.”
(Rightmire 1998:30) Rightmire explains
that the assurance Brengle spoke of came some days later when
he experienced “a new dimension of the work of the Holy
Spirit in his life.” (Rightmire 1998:30) Brengle
identifies that “This critical ‘glory experience’ was just
the beginning of a life-long process of sanctification.”
(Rightmire 1998:30)
Pritchett does not identify Coutts as ever
experiencing an actual ‘entire sanctification moment’. He
does suggest, however, that Coutts experienced a growing
awareness and a gradual work of the Holy Spirit within his
life. Pritchett mentions a few examples. Coutts recalled a
time as a young boy: “suddenly my fidgeting…ceased” and the
Old Testament lesson came alive.” (Pritchett 1998:49) As
a young man of 19, Coutts recalled, “during [a] …
painful transition … experience that the stirrings of a call
to officership emerged.” (Pritchett 1998:50) This was a
time when “I was given no vision. I heard no voice … No
bright light from heaven…. It came home to me … that the
proclamation of the salvation of God in Christ Jesus should be
my vocation. … Any conviction was at first no larger than a
grain of mustard seed but this has since grown to such a size
as to dominate my life.” (Pritchett 1998:50) These
personal recollections confirm the opinion that some had of
Coutts, who described him as a shy, private person, never
wishing to draw attention to himself. (Pritchett 1998:49)
Once Pritchett had helped me understand
something of Coutt’s nature, I had a greater appreciation of
why he relied upon a quotation by Catherine Booth, in his
desire to offer a more reflective experience of entire
sanctification. Catherine Booth wrote, “by the simple
reception of Christ as an all-sufficient Saviour, dwelling in
my heart and thus cleansing it from all sin… I have dared to
reckon myself dead indeed to all sin, and alive unto God
through Jesus Christ, My Lord.” (Pritchett 1998:53)
Both writers also speak of the spiritual
climate within Britain during the late nineteenth century and
how the influence of Wesleyan theology was a major factor in
the development of the holiness movement at the time. This
holiness theology also had a major influence upon the lives of
Salvation Army founders, William and Catherine Booth.
Rightmire and Pritchett both conclude that the doctrinal
factors, which influenced the Booths, were major reasons for
The Salvation Army being birthed as a holiness movement.
As an indication of the value the Army placed
on holiness, Pritchett quotes Booth, when he spoke of a
“willingness and ability of the Holy Ghost to make men
entirely holy in thought, feeling, and action in this life. …
. God [is] willing and able to sanctify any and every
man – body, soul, and spirit – who trust[s] Him to do
so.” (Pritchett 1998:51) Rightmire
quotes Brengle, “One of the Army’s central doctrines and
most valued and precious experiences is that of heart
holiness. …the Savior… [offers] forgiveness of sins…
and the purifying of the heart….” (Rightmire 1998:31f)
Both articles make it clear, however, that the
Booths, and therefore the early Army, also came under the
influence of some within the American holiness revival
movement.
Rightmire says, “early Army literature
[was] heavily dependent on the holiness theology of Phoebe
Palmer”, an American perfectionist evangelist. (Rightmire
1998:42) Pritchett states, “The Army holiness teaching
that Coutts encountered was typical post-Wesleyan, American
Holiness movement-influenced theology.” (Pritchett
1998:52)
American holiness theology and female
evangelist, Phoebe Palmer, in particular, had a significant
influence upon the Booths. Palmer advocated a theology that
stressed a “shorter way”. (Rightmire 1998:40) She
taught that the evidence of the ‘second blessing’ having
occurred within the life of a sanctified person was his or her
own personal witness. Rightmire states that this doctrine of
“immediacy of the experience of entire sanctification,
….was the [Army’s] predominant
teaching” (Rightmire 1998:42)
Rightmire states that Brengle held the view
that the crisis event of the ‘second blessing’ was a necessary
element in a Christian’s experience of entire sanctification,
however, he reacted against Palmer’s ‘short-cut’ approach.
Brengle offered a more balanced view; one which placed the
crisis event within the growth process of holiness. This ‘more
balanced view’ is sometimes overlooked by those who support
Brengle’s view of holiness. Rightmire helpfully explains how
Brengle believed the evidence of entire sanctification was
spiritual assurance, subsequent to the crisis ‘second
blessing’ event. This assurance evidenced itself through the
witness of God’s Spirit within the life of the sanctified
person. Rightmire goes on to explain that Brengle believed
the ‘second blessing’ event was not an end in itself, but
an ongoing spiritual process, reliant upon the believer’s
continued communion with Christ through the Holy Spirit.
Rightmire states, “The ministry and
message of Samuel Logan Brengle helped centre Salvation Army
holiness theology in the tradition of Wesley and brought about
a balancing between active faith and patient waiting in the
experience of entire sanctification.”
(Rightmire
1998:43) I found Rightmire’s explaination, concerning
Brengle’s perspective on the doctrine of holiness, and in
particular, the ‘second blessing’ event, to be most helpful.
Pritchett acknowledges that during Coutts’
ministry there “was a stridently strong holiness emphasis.
…’entire sanctification’ was possible in this world – NOW!”
(Pritchett 1998:52) He says that,“There was a very heavy
emphasis on the crisis of entire sanctification. ….Our
morning meetings were ‘evangelistically’ designed… to result
in crisis sanctification experiences through the Spirit.”
(Pritchett 1998:52) I found these statements surprising. My
reading of Rightmire’s article highlighted Brengle’s desire to
offer a more balanced approach to the doctrine of entire
sanctification. The passing of time, did not appear to have
changed very much at all, concerning The Salvation Army
emphasis on the crisis event of the ‘second blessing’. I can
only assume that, although Brengle sought to correct the
doctrinal imbalance, there were those within the Army who had,
either misinterpreted or chosen to ignore his teaching and had
continued to emphasise “emotional and dramatic
manifestations” of the Spirit. (Pritchett 1998:52)
Pritchett speaks of Coutts’ desire to offer a
different perspective by “abandon[ing] the
terminology of those who went before him”, (Pritchett
1998:53) whilst at the same time he “sought to communicate
the same zeal for God.” (Pritchett 1998:53) but with a
different emphasis. Pritchett explains how Coutts found the
writings of C.H. Dodd helpful in his communication of
holiness. Dodds stated,“…it is never safe to emphasize the
call to holiness as part of Christian teaching, unless the
idea of the Holy is understood by constant reference to the
Jesus of the gospels.” (Pritchett 1998:55f) Coutts found
this wisdom inspiring, and sought always to teach the doctrine
of holiness in a way that reflected the necessity of a
believer’s relationship with Christ. Coutt’s communicated,
“The gifts of the Spirit [as] the virtues of Jesus and
the virtues of Jesus [as] the gifts of the Spirit. No
‘baptism of the Spirit’ can ‘improve’ on Jesus. Our highest
spiritual goal….is to be increasingly conformed to His image.”
(Pritchett 1998:56) Coutts strongly believed that
“Christlikeness is the best description we have of holiness”.
(Pritchett 1998:60)
I found it interesting to note that Pritchett
acknowledges Rightmire’s assessment of Brengle’s teaching of
holiness when he says, “It served as
the basis for Salvation Army pneumatological
self-understanding through-out most of the twentieth
century.” (Pritchett 1998:57)
Rightmire says that Coutts’ doctrine of holiness, which
stressed “the process of holiness following the ‘second
blessing” provided a balance to
“Brengle’s emphasis on the critical nature of entire
sanctification.”
(Pritchett 1998:57) Pritchett also
acknowledges Rightmire in his comment that both Coutts and
Brengle used the definition of “Christ in you” to define
holiness. Both Brengle and Coutts agreed that “The
experience of holiness is the possession of the ‘same Holy
Spirit who was in Jesus.” (Pritchett 1998:58)
It has been helpful for me to consider the
Army’s understanding of holiness from the doctrinal
perspective of both Brengle and Coutts. I believe both men
held to the orthodox Wesleyan doctrine concerning entire
sanctification, even though they applied their own personal
emphasis. Brengle emphasised the importance of the ‘crisis
event’ known as the ‘second blessing’. Coutts emphasised the
importance of an ongoing sanctification process involving a
personal relationship with Christ. Having read these two
articles however I can also accept that each of these two men
would have been in agreeance with the other, even though their
own personal experiences and emphases were different. Now
that I have a more rounded view of the Army’s doctrine of
holiness, understanding something of the influences which
helped to form William and Catherine Booth’s perspective, and
also having a greater understanding of both Brengle and
Coutts’ perspective, I now hold a position where I can say I
am comfortable with both perspectives and choose to hold them
in a balanced tension. These articles have helped confirm
within me that there is room, within the Army, for individual
expressions and experiences of holiness. This individuality,
however, needs to be considered within the orthodoxy of
Wesleyan theology, from whence the Army gains it theological
heritage.
In conclusion, I refer to a quote from The
Salvation Army’s 1969 edition of the Handbook of Doctrine, and
concur with Pritchett when it states, “the call to holiness
is a call to believers to live in continual fellowship with
the risen Savior.” (Pritchett 1998:59) My heart also
resonates with the words of Coutts, “Holiness is the
unfolding of Christ’s own character in the life of the
individual believer” (Pritchett 1998:60) May it be so in
me.
Reference List
Pritchett, Wayne, November 1998, ‘General
Frederick Coutts and the Doctrine of Holiness’, Word & Deed
Vol. 1, No. 1, (pages 49-62)
Rightmire,
R, David, November 1998, ‘Samuel Brengle and the Development
of Salvation Army Pneumatology’, Word & Deed Vol. 1, No. 1,
(pages 29-42)
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