Pentecostalism and the Church of the Nazarene

Pentecostalism and the Church of the Nazarene

For one hundred years the Church of the Nazarene has grown and expanded all over the world. Preaching a message of holiness and sanctification they have come to exist in over 140 countries on all six of the major continents. In North American alone the Church of the Nazarene Website stated that there are at least 600,000 members and close to 5,000 different churches. Growing up in this tradition I was taught about the salvation message of Jesus, the Bible, the soon coming of Jesus, and the second grace of sanctification. I participated in services with passionate testimonies, prayers for healing and guidance, and great musical worship. I witnessed people crying, praising, and lifting their hands. Occasionally I even watched as a joyful saint danced through the aisle. It came as no surprise then, that my pentecostal friends and I related and identified with one another rather easily. I would even say that I was able to get along with them more so than most of my baptist brothers and sisters. The only differences (and an intriguing ones at that) were the stories I had heard about the pentecostals speaking in ‘tongues’ and casting out demons. I wondered why no one in our church spoke in tongues and what made demons inclined to visit the pentecostal churches over our Nazarene congregations. Despite these few contrasts in tradition there seemed to be virtually no disagreements between me and my pentecostal friends, and I found that they soon became my closest friends.
This paper intends to show the extremely close relationship the Church of the Nazarene and many of the pentecostal traditions share by focusing on a few major similarities including their formative histories, their emphasis on holiness and missions, and their use of homogenous diction. Continuing, a brief look at the differences in doctrine and methodology will be included. The aim, then, is to show that perhaps the Church of the Nazarene could be seen as a close cousin, or even brother, to many pentecostal denominations such as the Assemblies of God.
History
When inspecting the similarities of the Nazarene church to many of the Pentecostal denominations, the most obvious connection is the formative and historical background of the traditions. Each came about around the same time period being influenced by the great holiness revival of the later 1800’s. The primary religious river flowing through the United States during this time was Methodism. Flowing out of this river were various streams and tributaries that ended up forming the holiness churches as well as those that later became Pentecostal. In the mid 1800’s a large revival broke out across the nation, especially in these Methodist churches. People began holding prayer meetings and special services in their homes and churches bringing many to repentance. Timothy L. Smith (a Nazarene historian) says about the occasion, “A half million persons were converted. The deepening conviction hardened resistance against the sin of slavery, soon to be done away with by the Civil War, and rejuvenated as well the crusades against intemperance, Sabbath desecration, and neglect of the poor” (Smith 1962, 11)1. Within this revival, certain preachers arose teaching with an emphasis on John Wesley’s idea of sanctification and John Fletcher’s interpretation of it being an experience of Holy Spirit baptism. Phoebe Palmer, belonging to this group of preachers, published a journal called ‘Guide to Holiness’, in which she taught that every Christian can experience an instantaneous event of Christian perfection (Anderson 2004, 26)2. As the doctrine of sanctification became more prominent in the revival, more people also began to speak of the baptism of the Spirit until the two phrases became synonymous. Sanctification brought with it an idea of true perfection of purity in heart while Spirit baptism took with it the image of power that was seen at Pentecost. Thus the “developments within the Holiness movement itself resulted in it becoming less Methodist and Wesleyan in orientation in the late nineteenth century, and the term ‘Pentecostal’ became more prominent” (ibid). It is at this point that we begin to see the formation of the Nazarene church.
The Church of the Nazarene traces its history to three main organizations that in 1908 joined to form the ‘Pentecostal Church of the Nazarene.’ The first was Phineas F. Bresee’s ‘Church of the Nazarene’ in Los Angeles, California. The evangelist had started his ministry as a part of the Methodist Episcopal Church, but eventually, because of the controversy of entire sanctification and Bresee’s strong conviction to it, was forced to work outside the denomination. In 1985 under Bresee’s leadership 86 people joined to start the Nazarene church, “with the declared purpose of preaching holiness and carrying the gospel to the poor” (Redford 1948, 30)3. The congregation’s first meeting place was a simple structure in the center of the city that many called ‘the Glory Barn.’ It was a place full of joy and ecstatic worship, and became somewhat of a tourist attraction to many who visited the Los Angeles area. Dr. B. Edgar Johnson wrote a fun story about the ‘Glory Barn’ and the early years of the Nazarenes through the perspective of a chair. “All of these services had a spirit of exuberance and joy in the Lord that attracted many people. There was a hunger for ‘heart felt’ salvation and it seemed to our laps that people almost lived at the ‘Glory Barn’” (Johnson 2008)4. Although the time of the ‘Glory Barn’ ended in 1903, there is an obvious connection between its services and that of the Azusa Street revival that began just three years later in 1906 a few blocks away. No doubt the same spirit was at work with the two revivals and many others that had taken Los Angeles like a wildfire. As the Nazarene church began to grow it also spread more congregations throughout the Nation until by 1906 it had 45 churches, an official paper (The Nazarene Messenger), and a Bible college (Redford 1948, 48)5.
Meanwhile, on the other side of the nation in Brooklyn, also in 1895, another organization was coming together that would prove essential to the forming of the Nazarene church. All over New England Holiness churches were springing up teaching the doctrine of entire sanctification. A number of these joined to form the Association of Pentecostal Churches of America. It must be understood here that at this time the term ‘pentecostal’ had less to do with practices such as tongues and other more extreme forms of worship and more to do with holiness through the power of the Holy Spirit. M. E. Redford refers to Herman Weber concerning this point.
“Within the holiness movement two distinct groups were formed which became known as the right and left wings. In his Yearbook of American Churches, 1933 edition, Herman Weber stated, ‘The left wing is represented by Pentecostal groups sometimes referred to as “ecstatic,” and the right wing, exemplified by the Church of the Nazarene, has approached the Methodist type of body’” (Redford 1948, 25)6
Redford goes on to say that Wesley warned people against the more “ecstatic” groups and condemned the phenomenon of speaking in tongues. The Pentecostal Churches of America continued to reach many in the east for the cause of holiness, and even extended its reach to foreign missions. By 1907, when the group merged with Bresee’s churches, the association had 48 churches and 4 mission stations throughout the world (Redford 1948, 64).
The third participating group was from the South. Very similarly to the east and west, a group of holiness churches had emerged and united for the purpose of spreading the message of sanctification and Spirit baptism. Among them were the New Testament Church of Christ in Milan, TN, the Independent Holiness Church in Van Alstyne, TX, and the Holiness Church of Christ in Rising Star, TX. After attending the 1907 assembly of the Pentecostal Church of the Nazarene where the churches in the east and west united, the south decided to join the new denomination the following year in 1908 at the next assembly that was held in Pilot Point, TX. It was here that the Pentecostal Church of the Nazarene officially came to be. Through the years many other churches and organizations joined with the denomination such as the Pentecostal Church of Scotland, and J. O. McClurkan’s Pentecostal Mission in Nashville, Tennessee which founded Trevecca Nazarene University. In the 1919 general assembly the denomination felt the need to discuss dropping the word ‘pentecostal’ from the official name as it had become associated with the more so called ‘fanatic’ pentecostal denominations that we know of today, and after a winning vote the movement took on the shortened and current name ‘The Church of the Nazarene’.
This brief historical reflection shows that in the past the Nazarene church has been a Pentecostal group. Although it does not classify itself in the left wing of the holiness movement (Assemblies of God, Church of God, Church of God in Christ, etc.) it took on many of the characteristics of a pentecostal church. It began around the same time the other denominations were being formed, in the same places, using the same words, and stressing the same principles while being deriving from the same influences.
Emphasis on Holiness
After looking at the history of the Nazarene church, it is easy to see that the major emphasis of the denomination has always been holy living. While attending a Nazarene church, the word ‘holiness’ will probably be the most heard word during the experience. We will discuss this point with two considerations: orthodoxy and orthopraxy, what was believed about holiness and what holy living actually entailed.
In 1948 H. E. Jessop published a short book called “We - The Holiness People”. In it he discusses the workings and beliefs of the Nazarene church, and clarifies many of the doctrines by explaining them in further detail. In the introduction to the book he declares, “ We begin by making the broad and challenging statement that the entire Bible, in both Old and New Testaments, has one outstanding theme, namely, the Divine purpose to make men holy” (Jessop 1948, 24)7. Jessop then begins to explain that in the Old Testament God called the tribe of Israel to a holy and set-apart life style. In the New Testament this calling is furthered and intensified to not only holy living, but becoming holy and pure in heart and motives. Jesus shows us in the Sermon on the Mount that it has always been a rule to not commit adultery, but the very thing that makes adultery wrong is also in our lustful gazes. Holiness, then, becomes more about the essence of a person rather than his deeds. It is what is in the heart that matters. This point is what the Nazarene people seek to teach, live, and spread. In fact Jessop says this, “ The Commission of the Holiness People is clearly defined. They have been raised up to spread Scriptural Holiness” (28). Entire Sanctification is the application that John Wesley and his followers made of this observation. The current edition of the Nazarene manual says this:
“We believe that entire sanctification is that act of God, subsequent to regeneration, by which believers are made free from original sin, or depravity, and brought into a state of entire devotement to God, and holy obedience of love made perfect. It is wrought by the baptism with the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service” (Belvins 2005, 34)8.
Entire Sanctification is used synonymously with ‘Christian Perfection’. Nazarenes do not believe in perfection in the greek sense of the finished product, but rather a pure and holy state of one’s mind and heart. Those that are sanctified can still sin, make mistakes, and be tempted, but they no longer perform these actions with evil intentions or ill-mannered thoughts. ‘Christian Perfection’ is pure love.
Pentecostals tend to believe almost the same things about holiness and sanctification. The Assemblies of God website affirms, “Sanctification is realized in the believer by recognizing his identification with Christ in His death and resurrection, and by the faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit.” The major difference is that many of the pentecostal groups believe that Holy Spirit baptism is a third work of grace and separate from entire sanctification. Others believe that sanctification is an event that takes place right away at justification and the second blessing is Spirit Baptism. Generally, those denominations that birthed from the Holiness Movement agree on the significance of holiness and place of sanctification in the Christian life. All other differences can be seen as minor in a large scope of things.
Most early pentecostals were known for their brutal standards of living. They abided by many rules and neglected many comforts in order to focus on holiness and be participants of a kingdom not of this earth. Grant Wacker gives many examples of these characteristics in his book, ‘Heaven Below’. He discusses the taboos that were put on drinking, smoking, profanity, sex, and many others. Much of the time these standards were taken to the extreme so that one could barely speak without breaking some of them (Wacker 2001, 133)9. The Nazarenes also tend to fit into this category. They held great standards for the up-keeping of holiness. One such standard was the sin of wearing jewelry. R. L. Harris, a southern forerunner of the Nazarene Church, taught that “worldly amusement was sinful; extravagance in dress and the wearing of jewelry were condemned by the Bible; and the use of opium, morphine, tobacco, and intoxicating drinks was unchristian” (Redford 1948, 68)10. It is interesting to see something as common place as jewelry to be included in this list. Many held revivals where repenting persons laid their jewelry at the alter, abandoning a life of sin. In a 1908 edition of the Nazarene Messenger a district superintendent, Wm. E. Fisher, praises his congregations by saying,
“There is not one of our members that we know of who use or sells tobacco, goes to theaters or plays cards at home. There is not a Church in our district that has Church shows or suppers. There is not a member but will pray and testify in public. There is not a member but works and prays for prohibition, and the men all vote it at the ballot box. Every preacher preaches the second blessing. Nearly the entire membership testifies to the experience. It is indeed a fine district” (Fisher 1908, 7)11.
Amusement was never something to be sought after, but instead holiness. One should not play cards or even have Church shows. Such things are only of this world and not of the kingdom of heaven.
Emphasis on Missions
Allan Anderson stated in his book ‘An Introduction to Pentecostalism’ that “Pentecostalism is notorious for its sometimes aggressive forms of evangelism, and from its beginning was characterized by an emphasis on evangelistic outreach, its highest priority in mission strategy” (Anderson 2004, 206)12. This same statement could also be applied to the Nazarenes. If ‘holiness’ is the most heard word among Nazarene congregations, ‘missions’ is at its heals. From even before the beginning of the church the founding groups had already placed a high priority on reaching the lost world. The east association was especially zealous in this ministry. Before the churches had even merged the group had missionaries in India and the Cape Verde Islands. The Pentecostals felt an urgency for missions, because they believed that God had poured out his Spirit signifying the last days had come. The clock was ticking and they wanted to reach as many people around the world as they possibly could before it was too late. Speaking in tongues had a major impact on this thought process because the Pentecostals believed that that was the last outpouring of the Holy Spirit. It is interesting then to notice that while the Nazarenes did not practice or embrace tongues they did uphold the last days mind set. By 1933, less then 3 decades after the denomination’s start, there were Nazarene missionaries, churches, schools, hospitals, and care centers in India, the Cape Verde Islands, Guatemala, Belize, Mexico, Japan, Africa, Argentina, China, Peru, West Indies, Syria, and Jerusalem (Pukiser 1983, 38)13.
The Church of the Nazarene also placed their identity close to the poor and oppressed. The name ‘Nazarene’ was chosen because it was the place of the nobodies in Jesus’ time. On the initiation day of the western Church of the Nazarene the church declared its purpose was to “preach holiness and carry the gospel to the poor” (Redford 1948, 30)14. Their purpose was not only to save souls like many other denominations, but to also love and care for the needy as demonstrated by the Nazarene hospitals and care centers around the world.
Diction
Historically, one of the most fascinating similarities between pentecostals and Nazarenes is the language they used. The words and descriptions employed by both holiness peoples to tell of events are so homogenous that there are virtually no differences. An example of this is the popularity of fire imagery, no doubt taken from the book of Acts. Revivals were described as a burning and spreading flame that could not be quenched. In regards to the glory barn and the first Nazarene congregation Phineas F. Bresee said “It had been my long-cherished desire to have a place in the heart of the city, which could be made the center of holy fire, and where the gospel would be preached to the poor” (Redford 1948, 29). Another image employed was that of a battle. Christians advance upon the evils of the world with a strong force. Much however had to do with the Spirit: ‘Spirit baptism’, ‘Spirit’s leading’, ‘Spirit possession’, and Spirit’s voice were common place. The testimonies of radical, spiritual experiences were quite identical as well. The following quote was taken from Grant Wacker’s study on early pentecostalism while the one proceeding it is from Timothy L. Smith’s study on the early Nazarenes. Notice certain key words and images employed by both.
“One Harriet Gravelle of London, Ontario, remembered the night that a fire - a real flame - entered her window and filled her soul with warmth and joy. Later Gravelle saw stripes of fire and the Holy Spirit as a dove descending upon her. ‘The fire went through me,’ she exulted, ‘the Spirit of the Lord filled my tabernacle’” (Wacker 2001, 64)15.
And from Smith (spoken by Phineas F. Bresee himself):
“As I waited and waited, and continued in prayer, looking up it seemed to me as if from the azure there came a meteor, an indescribable ball of condensed light, descending rapidly toward me. As I gazed upon it, it was soon within a few score feet, when I seemed distinctly to hear a voice saying, as my face was upturned towards it: ‘Swallow it; swallow it,’ and in an instant it fell upon my lips and face. I attempted to obey the injunction. It seemed to me, however, that I swallowed only a little of it, although it felt like fire on my lips, and the burning sensation did not leave for several days” ( Smith 1962, 97)16.
In both scenarios a flame or ball of light was seen descending from heaven and was implied to be the Spirit. Testimonies like this alone show the great connection between pentecostalism and the Nazarenes.
Differences in Doctrine and Methodology
Of course there are many differences between these two traditions. Primary emphasis points, doctrines of Spirit Baptism, and common practices in services to name just a few. These points will be briefly discussed here.
While the Church of the Nazarene’s major emphasis is holiness, most pentecostal groups focus much more on the power and gifts of the Spirit. Healing, prophecy, tongues, and ecstatic joy are all part of this stressing point. Also many of the pentecostals embrace the four fold gospel: Salvation, Healing, Spirit Baptism, and the soon coming of Christ. The Nazarene church believes in all of these things, but do not focus nearly as much on healing or Spirit Baptism.
Early on in the holiness movement a schism took place about Spirit baptism. Anderson points out, “Towards the end of the century prominent Holiness teachers began to say that spiritual gifts were connected to the power of the Spirit and should still be in operation, and some spoke of Spirit baptism as a ‘third blessing’ to be sought, separating Spirit baptism from sanctification - this idea was rejected by most Holiness leaders” (Anderson 2004, 27)17. Yet later pentecostal denominations adopted it, and now it is a very common doctrine among them. A person first gets saved, then sanctified (made holy), and finally Spirit Baptized (evidenced by the speaking in tongues). There are some variations to the order of these experiences, but in any case Nazarene’s believe in only two experiences. First justification, then sanctification (synonymous with Spirit Baptism) without tongues.
Lastly, the methodology employed especially during worship is similar yet very different. Pentecostals are referred to as the more ‘ecstatic’ group over the more conservative Nazarenes. They are more often identified with forms of praise by speaking in tongues, running the aisles, laying prostrate, or being ‘slain’ in the Spirit. Although in my own personal experience I have not seen such things necessarily as commonplace in pentecostal churches, I have noticed the higher emotional level over the Nazarenes. While Nazarenes love to raise their hands, kneel at the alter, and testify to God’s work, they tend to be much more reserved during worship.
In Conclusion
There are certainly differences the Church of the Nazarene holds in opposition to pentecostalism, but there are many more similarities that should be held in agreement. Indeed they are from the same river, the same family: the holiness movement. The grew and developed side by side, forming and shaping their identity as believers. They focused greatly on holy living and spreading the gospel to the ends of the earth. The two groups even exerted the same words, phrases, metaphors, and images. While perhaps they contradict one another in a few manners, Nazarenes and pentecostals should be able to work together and embrace one another as brothers. Perhaps taking the word ‘pentecostal’ out of the Nazarene name should be reversed. Perhaps then we would see that we are all family, all children of God.










Bibliography
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Jessop, H. E. 1948. We- The Holiness People. Chicago: Chicago Evangelistic Institute.
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