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Higher Life movement

The Christian theological tradition of Keswickianism historically became popularized through the Keswick Conventions, the first of which was a tent revival in 1875 at Saint John's Church in Keswick.[1]

The Higher Life movement, also known as deeper Christian life, the Keswick movement or Keswickianism (/ˌkɛzɪˈkiənɪzəm/ KEZ-i-KEE-ə-niz-əm), is a Protestant theological tradition within evangelical Christianity that espoused a distinct teaching on the doctrine of entire sanctification.[2][3]

Its name comes from the Higher Christian Life, a book by William Boardman published in 1858, as well as from the town in which the movement was first promoted—Keswick Conventions in Keswick, England, the first of which was a tent revival in 1875 and continues to this day.[4][1]

The main idea in the Keswickian theology of the Higher Life movement (also known as deeper Christian life) is that the Christian should move on from his initial conversion experience to also experience a second work of God in his life.[5] This work of God is called "entire sanctification," "the second blessing,” “the second touch," "being filled with the Holy Spirit," and various other terms. Believers are encouraged to "let go and let God" in order to receive this.[6] Higher Life teachers promote the idea that Christians who receive this blessing from God can live a more holy—that is, a less sinful, or even a sinless—life. The Keswick approach seeks to provide a mediating and biblically balanced solution to the problem of subnormal Christian experience. The “official” teaching has been that every believer in this life is left with the natural proclivity to sin and will do so without the countervailing influence of the Holy Spirit.

With the rise of the Higher Life movement, Christian denominations largely accepting a form of Keswickian theology with unique distinctives, such as the Christian and Missionary Alliance, were founded.[7][8][9][10][11] The Keswickian view of sanctification became normative in "American Evangelicalism of a more Calvinistic bent ... except confessional Reformed and Lutheran".[12][13]

  1. ^ a b Combs, Bill (10 February 2020). "Romans 12:1–2 and the Doctrine of Sanctification, Part 2". Sharper Iron. Retrieved 30 September 2020.
  2. ^ Sanner, A. Elwood; Harper, Albert Foster (1978). Exploring Christian Education. Beacon Hill Press of Kansas City. p. 101. ISBN 978-0-8341-0494-5. The new evangelicalism embraced a variety of theological emphases including: classic orthodoxy (Lutheran and Reformed), Anglican thought, Pietism, Arminianism, Keswickianism, Fundamentalism, and others.
  3. ^ Black, Brian (2023). Properly Defining Sin. Heritage Publications. p. 97. Keswickian theology teaches the fullness of the Spirit and the victory over willful sin that is characteristic of Wesleyan theology but incorporates the concepts and the basic definitions of Reformed theology.
  4. ^ Olson, Roger E. (2005). The SCM Press A-Z of Evangelical Theology. Hymns Ancient and Modern Ltd. pp. 83–94. ISBN 978-0-334-04011-8.
  5. ^ Ed Hindson, Dan Mitchell, The Popular Encyclopedia of Church History, Harvest House Publishers, USA, 2013, p. 203
  6. ^ Dillehay, Justin (1 December 2017). "Why You Should Let Go of 'Let Go and Let God'". The Gospel Coalition. Retrieved 8 April 2023.
  7. ^ Knight III, Henry H. (11 August 2010). From Aldersgate to Azusa Street: Wesleyan, Holiness, and Pentecostal Visions of the New Creation. Wipf and Stock Publishers. p. 365. ISBN 978-1-63087-656-2. Not included on this chart are denominations that emerged out of the Keswick wing of the Holiness movement. The most significant of these is the Christian and Missionary Alliance.
  8. ^ Wu, Dongsheng John (1 April 2012). Understanding Watchman Nee: Spirituality, Knowledge, and Formation. Wipf and Stock Publishers. p. 58. ISBN 978-1-63087-573-2. D. D. Bundy notes that A. B. Simpson (1843–1919)—Presbyterian founder of the Christian and Missionary Alliance—who never accepted the Wesleyan doctrine of eradication of sin, accepted the Keswickian understanding of sanctification.
  9. ^ Burgess, Stanley M.; Maas, Eduard M. van der (3 August 2010). The New International Dictionary of Pentecostal and Charismatic Movements: Revised and Expanded Edition. Zondervan. ISBN 978-0-310-87335-8. A.B. Simpson, founder of the Christian and Missionary Alliance (CMA), influenced by A.J. Gordon and W.E. Boardman, adopted a Keswickian understanding of sanctification.
  10. ^ III, Henry H. Knight (1 February 2014). Anticipating Heaven Below: Optimism of Grace from Wesley to the Pentecostals. Wipf and Stock Publishers. pp. 91–92. ISBN 978-1-63087-125-3. It is the other christological strand, that of the indwelling Christ, that is the heart of the distinctive sanctification theology of A. B. Simpson. A Presbyterian who ultimately founded the Christian and Missionary Alliance, Simpson operates within a Keswick framework while also drawing upon Wesleyan ideals. Like Wesley, Simpson described sin as in the motive or intent of the heart most especially lack of love for God and neighbour. While he agrees with Keswick that we can't ever be freed from this sinful nature in this life, he insisted, as Van De Walle puts it, "the power of the resurrected Christ would more than enable the believer to consider the sin nature a vanquished foe and to behave as though it were.
  11. ^ Kenyon, Howard N. (29 October 2019). Ethics in the Age of the Spirit: Race, Women, War, and the Assemblies of God. Wipf and Stock Publishers. ISBN 978-1-4982-8522-3. Much of the Keswickian influence came through A.B. Simpson's Christian and Missionary Alliance, itself an ecumenical missionary movement
  12. ^ Cite error: The named reference Sawyer2004 was invoked but never defined (see the help page).
  13. ^ Black, Brian (2023). Properly Defining Sin. Heritage Publications. p. 97. The theological distinction between holiness proponents and Keswick arose from the fact that "adherents to the Keswick position are recruited for the most part, from those churches which accept the Calvinistic definiciion of sin. ... Since Calvinism looks upon those human weaknesses which produce a lack of conformity to the perfect will of God (mistakes, lapses of memory, ignorance, etc.) as sin, it is not conceivable that followers of Keswick could think of a perfect cleansing of the individual in the world."

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