JAC Online

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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