Many modern Keswick advocates deny that Keswick / Higher Life theology is a form of perfectionism. But what do classic Keswick authors, those who themselves accepted, loved, and defended the Higher Life theology, say? They readily confess themselves that Keswick theology is a form of perfectionism.
W. H. Griffith Thomas:
“‘Keswick’ stands for perfectionism. I have heard that scores of times, and so
have you—and it does” (Pg. 283, “The Victorious Life (I.). Bibliotheca Sacra
(76:303) July 1919, 267-288).
have you—and it does” (Pg. 283, “The Victorious Life (I.). Bibliotheca Sacra
(76:303) July 1919, 267-288).
A. T. Pierson:
“There is one kind of sinless perfection in which every
Keswick teacher believes—the sinless perfection of instantaneously and for ever renouncing every known sin.” Pierson proves this sort of perfectionism in
the following manner: “There is no
mistake in the attitude of our Lord. He says: ‘Sin no more;’ and He would not
say that if He did not mean it.” That
is, God’s obligation on man and man’s ability to obey are coextensive (which is false; see here.), Pierson
believes, so if God commands man not to sin, a fallen man with indwelling sin
is able to be perfect; and, furthermore, “Paul preach[ed] perfect holiness,”
meaning the Keswick doctrine of perfectionism.
However, other sorts of perfectionism were not accepted at Keswick,
according to Pierson—only their peculiar brand was acceptable. Other than the distinctive Keswick
perfectionism, “being sinlessly perfect” is not for the “present” (pgs. 8-10, A Spiritual Clinique: Four Bible Readings Given at Keswick in 1907,
Pierson. New York, NY: Gospel Publishing House, 1907. Italics in original). During the “‘turn of the century’ era” from
“1897 to 1909 . . . Dr. Pierson came to Keswick more often than any other
speaker from America . . . and assumed from the first . . . a position of
leadership unique in a speaker from overseas.
Again and again we read of him guiding the proceedings in times of
particular moment.” The editor of the
Keswick Life of Faith periodical
verified that Pierson “dominated the Convention by his spiritual and
intellectual powers, and thousands hung upon his words with an intense eagerness”
(pg. 405, Keswick’s Authentic Voice,
ed. Stevenson).
Keswick teacher believes—the sinless perfection of instantaneously and for ever renouncing every known sin.” Pierson proves this sort of perfectionism in
the following manner: “There is no
mistake in the attitude of our Lord. He says: ‘Sin no more;’ and He would not
say that if He did not mean it.” That
is, God’s obligation on man and man’s ability to obey are coextensive (which is false; see here.), Pierson
believes, so if God commands man not to sin, a fallen man with indwelling sin
is able to be perfect; and, furthermore, “Paul preach[ed] perfect holiness,”
meaning the Keswick doctrine of perfectionism.
However, other sorts of perfectionism were not accepted at Keswick,
according to Pierson—only their peculiar brand was acceptable. Other than the distinctive Keswick
perfectionism, “being sinlessly perfect” is not for the “present” (pgs. 8-10, A Spiritual Clinique: Four Bible Readings Given at Keswick in 1907,
Pierson. New York, NY: Gospel Publishing House, 1907. Italics in original). During the “‘turn of the century’ era” from
“1897 to 1909 . . . Dr. Pierson came to Keswick more often than any other
speaker from America . . . and assumed from the first . . . a position of
leadership unique in a speaker from overseas.
Again and again we read of him guiding the proceedings in times of
particular moment.” The editor of the
Keswick Life of Faith periodical
verified that Pierson “dominated the Convention by his spiritual and
intellectual powers, and thousands hung upon his words with an intense eagerness”
(pg. 405, Keswick’s Authentic Voice,
ed. Stevenson).
While
Pierson was generally correct that the distinctive perfectionism of Hannah W.
and Robert P. Smith was dominant at the early Keswick convention, he was not
correct in his affirmation that other forms of perfectionism were not also
acceptable at the Convention. Asa
Mahan’s early influence makes it clear that Oberlin Perfectionism was
acceptable from the beginning. Keswick leader H. G. Moule was
converted to the Keswick theology at a convention which included both Evan
Hopkins and “an ardent Salvation Army captain,” an advocate of the Army’s
standard Wesleyan perfectionism (pg. 42, Transforming
Keswick: The Keswick Convention, Past,
Present, and Future, Price & Randall).
Likewise, the “Japan Evangelistic Band . . . formed at the Convention of
1893 . . . looked to Wesleyan holiness speakers” (pg. 115, Transforming Keswick: The
Keswick Convention, Past, Present, and Future, Price & Randall; cf. pg.
81, The Keswick Story: The Authorized History of the Keswick Convention,
Polluck; the Band was founded by Webb-Peploe’s curate Barclay Buxton). “Another vital link between Keswick and the
Wesleyan holiness tradition was through Charles Inwood,” who spoke at
twenty-one Keswick conventions and represented Keswick internationally while
receving prophetic impressions through which he predicted the future (pg. 112, Transforming Keswick: The Keswick Convention, Past, Present, and
Future, Price & Randall). “As a
Wesleyan Methodist himself, Inwood actively sought to influence Keswick
thinking from within the movement . . . Inwood was deeply indebted to the
Wesleyan revivalist tradition” (pg. 50, ibid). The Methodist perfectionist, continuationist,
and woman preacher Amanda Smith, who preached at Keswick and was then invited
to and preached at Broadlands by invitation of Evan Hopkins and Lord
Mount-Temple in the 1880s, is another example of Methodist perfectionism being
propagated at Keswick (pg. 116, The
Keswick Story: The Authorized History of
the Keswick Convention, Polluck; The
Christian’s Secret of a Holy Life: The
Unpublished Personal Writings of Hannah Whitall Smith, ed. Dieter, entry
for December 30; Chapter 20-21, An
Autobiograpy: The Story of the Lord’s
Dealings with Mrs. Amanda Smith, The Colored Evangelist, Containing an Account
of her Life Work of Faith, and her Travels in America, England, Ireland,
Scotland, India, and Africa, as an Independent Missionary, Amanda
Smith. Chicago, IL: Meyer & Brother, 1893; pgs. 71-73, 114, The Life
that is Life Indeed: Reminiscences of
the Broadlands Conferences, Edna V. Jackson. London:
James Nisbet & Co, 1910).
Pierson was generally correct that the distinctive perfectionism of Hannah W.
and Robert P. Smith was dominant at the early Keswick convention, he was not
correct in his affirmation that other forms of perfectionism were not also
acceptable at the Convention. Asa
Mahan’s early influence makes it clear that Oberlin Perfectionism was
acceptable from the beginning. Keswick leader H. G. Moule was
converted to the Keswick theology at a convention which included both Evan
Hopkins and “an ardent Salvation Army captain,” an advocate of the Army’s
standard Wesleyan perfectionism (pg. 42, Transforming
Keswick: The Keswick Convention, Past,
Present, and Future, Price & Randall).
Likewise, the “Japan Evangelistic Band . . . formed at the Convention of
1893 . . . looked to Wesleyan holiness speakers” (pg. 115, Transforming Keswick: The
Keswick Convention, Past, Present, and Future, Price & Randall; cf. pg.
81, The Keswick Story: The Authorized History of the Keswick Convention,
Polluck; the Band was founded by Webb-Peploe’s curate Barclay Buxton). “Another vital link between Keswick and the
Wesleyan holiness tradition was through Charles Inwood,” who spoke at
twenty-one Keswick conventions and represented Keswick internationally while
receving prophetic impressions through which he predicted the future (pg. 112, Transforming Keswick: The Keswick Convention, Past, Present, and
Future, Price & Randall). “As a
Wesleyan Methodist himself, Inwood actively sought to influence Keswick
thinking from within the movement . . . Inwood was deeply indebted to the
Wesleyan revivalist tradition” (pg. 50, ibid). The Methodist perfectionist, continuationist,
and woman preacher Amanda Smith, who preached at Keswick and was then invited
to and preached at Broadlands by invitation of Evan Hopkins and Lord
Mount-Temple in the 1880s, is another example of Methodist perfectionism being
propagated at Keswick (pg. 116, The
Keswick Story: The Authorized History of
the Keswick Convention, Polluck; The
Christian’s Secret of a Holy Life: The
Unpublished Personal Writings of Hannah Whitall Smith, ed. Dieter, entry
for December 30; Chapter 20-21, An
Autobiograpy: The Story of the Lord’s
Dealings with Mrs. Amanda Smith, The Colored Evangelist, Containing an Account
of her Life Work of Faith, and her Travels in America, England, Ireland,
Scotland, India, and Africa, as an Independent Missionary, Amanda
Smith. Chicago, IL: Meyer & Brother, 1893; pgs. 71-73, 114, The Life
that is Life Indeed: Reminiscences of
the Broadlands Conferences, Edna V. Jackson. London:
James Nisbet & Co, 1910).
Thus, the facts are clear that the
ecumenicalism of the Keswick Convention embraced a variety of conflicting
perfectionisms, predominently the type taught by Hannah W. and Robert P. Smith,
but also that of the Oberlin and Wesleyan theologies, in its seeking for a
Higher Life spirituality. To argue that Keswick is not perfectionism involves a clear misunderstanding of the facts.
ecumenicalism of the Keswick Convention embraced a variety of conflicting
perfectionisms, predominently the type taught by Hannah W. and Robert P. Smith,
but also that of the Oberlin and Wesleyan theologies, in its seeking for a
Higher Life spirituality. To argue that Keswick is not perfectionism involves a clear misunderstanding of the facts.
See here for more on Keswick theology.
Hello All,
Thomas, in the article http://faithsaves.net/obligation-ability/, the 7th footnote is a lengthy quote by Hodges. I read it & thought he was spot on, but I thought he was one of the men who you denounced as a Keswick advocate?
I could not tell from the context if you meant for Hodge to be "ignoring or twisting" the truth, or proving the foolishness of those who do so?
Thanks,
Jim
Tom Ross's treatment of Keswick theology is monumental. I appreciate how he carefully brought out the positives of Keswick theology meanwhile demonstrating how historic Baptists and other Evangelical bodies treated the issue of sanctification proving that this isn't something that is exclusive to "Higher Ground" type theology. He also successfully warns about the many errors and dangers of espousing Keswick theology. There is much to read here (considering that it is over 500 footnotes) but it is a rewarding read nevertheless. More Bible truth, please! Thank you, Bro. Ross.
Shalom!
Dear Bro Billy,
Thank you for the kind words.
Dear Bro Camp,
Thanks for the question. Charles Hodges lived before the time that Keswick theology was invented and also opposed the Higher Life movements of his day. Much that he has to say on sanctification is great, although as a Presbyterian Calvinist I cannot endorse everything that he teaches on that subject or on some other important ones.
Bro. Thomas,
Thanks. I should have looked at a quick biography before the question. I think I had him confused with another name. Again Thanks