19'th Century Holiness Movement

Since Pentecostalism began primarily among American holiness people, it would be difficult to understand the movement without some basic knowledge of the milieu in which it was born. Indeed, for the first decade practically all Pentecostals, both in America and around the world, had been active in holiness churches or camp meetings. Most of them were either Methodists, former Methodists, or people from kindred movements that had adopted the Methodist view of the second blessing. They were overwhelmingly Arminian in their basic theology and were strongly perfectionistic in their spirituality and lifestyle.

In the years immediately preceding 1900, American Methodism experienced a major holiness revival in a crusade that originated in New York, New Jersey and Pennsylvania following the Civil War. Begun in Vineland, N.J., in 1867 as the "National Holiness Camp Meeting Association," the holiness movement drew large crowds to its camp meetings, with some services attracting over 20,000 persons. Thousands claimed to receive the second blessing of sanctification in these meetings. Leaders in this movement were Methodists such as Phoebe Palmer, (also a leading advocate of womens' right to minister); John Inskip, a pastor from New York City, and Alfred Cookman, a pastor from New Jersey.
From 1867 to 1880, the holiness movement gained increasing force within the Methodist churches as well as in other denominations. During this period, many holiness advocates felt that this movement might revive the churches and bring new life to Christianity worldwide. After 1875, the American holiness movement, influenced by the Keswick emphasis began to stress the pentecostal aspects of the second blessings, some calling the experience "pentecostal sanctification." An entire hymnody was produced which focused on the upper room and a revolutionary "old-time pentecostal power" for those who tarried at the altars. Practically all the hymns of the early Pentecostal movement were produced by holiness writers celebrating the second blessing as both a cleansing and an enduement of power.

The holiness movement enjoyed the support of the churches until about 1880 when developments disturbing to ecclesiastical leaders began to emerge. Among these was a "come-outer" movement led by radicals who abandoned any prospects of renewing the existing churches. Led by such men as John B. Brooks, author of The Divine Church, and Daniel Warner, founder of the "Evening Light" Church of God in Anderson, Indiana, this movement spelled the beginning of the end of the dream of remaking the churches in a holiness image. At the same time, other radicals began promoting such new teachings as "sinless perfection," a strict dress code of outward holiness, "marital purity," and a "third blessing" baptism of fire after the experience of sanctification.
The first Pentecostal churches in the world were produced by the holiness movement prior to 1901 and, after becoming Pentecostal, retained most of their perfectionistic teachings. These included the predominantly African-American Church of God in Christ (1897), the Pentecostal Holiness Church (1898), the Church of God with headquarters in Cleveland, Tennessee (1906), and other smaller groups. These churches, which had been formed as "second blessing" holiness denominations, simply added the baptism in the Holy Spirit with glossolalia as "initial evidence" of a "third blessing."
Pentecostal pioneers who had been Methodists included Charles Fox Parham, the formulator of the "initial evidence" theology; William J. Seymour, the pastor of the Azusa Street Mission in Los Angeles who spread the movement to the nations of the world; J.H. King of the Pentecostal Holiness Church, who led his denomination into the Pentecostal movement in 1907-08; and Thomas Ball Barratt, the father of European Pentecostalism. All of these men retained most of the Wesleyan teaching on entire sanctification as a part of their theological systems. In essence, their position was that a sanctified "clean heart" was a necessary prerequisite to the baptism in the Holy Spirit as evidenced by speaking in tongues.

Other early Pentecostal pioneers from non-Methodists backgrounds accepted the premise of second blessing holiness prior to becoming Pentecostals. For the most part, they were as much immersed in holiness experience and theology as their Methodist brothers. These included C. H. Mason (Baptist), of the Church of God in Christ, A.J. Tomlinson (Quaker), of the Church of God (Cleveland, Tennessee), B.H. Irwin (Baptist) of the Fire-Baptized Holiness Church, and N.J. Holmes (Presbyterian) of the Tabernacle Pentecostal Church. In the light of the foregoing information, it would not be an overstatement to say that Pentecostalism, at least in America, was born in a holiness cradle.