That brilliant French theologian, Auguste Sabatier, crystallized in one sentence the substance of what I have tried to say in this book. "Salvation," he writes, "is deliverance from the power of evil, it is filial communion with God, which, restored to its proper place in the heart, henceforth becomes the spring of the believer's peace and joy, the true germ of eternal life, the victory of the Spirit." ^[1]

It was my first intention to discuss the whole subject of salvation in one book; but as I wrote the manuscript grew to such dimensions that it seemed altogether best to publish the material in two volumes, separately titled and each complete in itself, and yet each complementary to the other. The first volume has been published under the title The Meaning of Salvation; this companion volume is now published under the title The Meaning of Sanctification.

The doctrine of sanctification has been abused so badly by its advocates and ridiculed so thoroughly by its opponents that few modern scholars care to plunge into the welter of fanaticism and passionate strife with which the subject is involved. To the present writer this seems a great pity and certain tragic loss. The subject of sanctification has ever been the holy of holies of the Christian church; and regardless of the method of obtaining this experience, it has always been esteemed a jewel in the breastplate of the church's high priest, our blessed Lord. And throughout all the church's nearly two thousand years of history there have always been pure and radiant souls who rejoiced in the mystic light of a Shekinah that glows softly but brilliantly on the mercy seat within the sacred enclosure of the holy of holies. In every age there have been gentle souls filled with spiritual passion who have cherished this holy vision as the greatest treasure of life. Shall we Christians of the twentieth century leave that inner chamber not only silent, but empty, by reason of our neglect of the supreme purpose which Christ has always cherished regarding the relation of his people to himself?

The writer is one who believes in progress. The changing emphases of the church's teaching seem to him to be merely a reflection of the fact that the enduring church must interpret the eternal gospel in conformity with the changing needs and conditions of the world of our time. Doubtless it is a good thing that we are more active than our fathers were. There is a value in organization and co-operation. We prize the concept of the church as a corporate body of interacting individuals rather than a mob of selfish individualists who acknowledge no relation to each other. The Spirit of God is leading the church today as he led her nearly two thousand years ago. Nevertheless, it is still possible to overemphasize a good and necessary principle and in the process neglect an equally essential truth.

For this reason it will be a mistake if we neglect the inner experience of sanctification, which has inspired and strengthened the heartbeats of the church through all the ages past. Following this figure, we might think of a strong, healthy man so absorbed in his work that the strength of his heart seems not worthy of any attention. But let such a man develop a weakness of the heart, and he will find that no pressing task of his daily work is sufficiently important to take precedence over the task of repairing, rebuilding, and healing his heart, if that is any longer possible.

The doctrine of sanctification is for Christian people the most important of all the doctrines, because it teaches the way to find and to develop faith in Christ as the perfect healer of the heart, who alone can make it entirely well and fill it with the enduring strength of his Holy Spirit.

Let us, therefore, think of sanctification not as merely a wild and senseless debate upon matters of no importance, but rather as the completion of the work of redemption in the heart and soul of the believer. That is the thing of deepest interest to all earnest Christians.

It must also be remembered that while we of the church are devoting so much time to methods of Christian work, thousands of people are leaving the Christian faith and following cults, simply for the reason that the cults, by false doctrines, are emphasizing the soul culture and inner spiritual development which the church is well able to promote by a true doctrine of sanctification.

A word remains to be said regarding the method of developing this meaning. Scripture texts have been so twisted and misused in the past, and their application has been so perverted, that many intelligent Christians today seem to prefer a philosophical or psychological development of a religious subject, devoid of anything but the most casual allusion to pertinent Scripture texts. I find no fault with many helpful books which follow such a method, but I think that method Is inadequate for the purpose of this book.

First of all, the Bible still lies at the foundation of all fruitful knowledge of God. Furthermore, nearly all earnest Christians reverence the Word of God with sincere hearts and find its sacred utterances to be the most helpful means of understanding the truth and planting the seeds of faith in the heart. It was a sound spiritual instinct which led the pioneers of the holiness movements to build with meticulous fidelity upon the very words of Holy Scripture.

While we have no superstitious belief in the Bible words as magical, we do have a pious reverence for them as sacred. We believe the saying of Jesus: "The words that I speak unto you, they are spirit, and they are life" (John 6:63). Generations of Christians have found this to be true.

To quote these words of the Bible is a custom which will never go out of style in the true Zion of godly souls.

It would be a pity to try to teach the heights of Christian experience while neglecting the most useful of all means for the accomplishment of this purpose; namely, the healing, saving words of the gospel in the very language of the holy men of old time, who "spake as they were moved by the Holy Ghost." If the scoffers call this method a threshing of Scripture texts, reply can be made that by this threshing we come into possession of the wealth of the richest wheat in the land.

If this work were written for scholars, and if space allowed, it would be very profitable to analyze and expound separately the message of each Bible writer, especially those of the New Testament. But such a course lay beyond the purpose of this book, and I can only say that wherever Scripture texts have been used in a manner contrary to the popular interpretation I believe I have always followed sound, historical, and scientific methods of interpretation. In most, if not all, specific instances, reference can be made to the testimony of an able, modern scholar in confirmation of the view taken.

This book is not written to give battle, but to give light. If in parts issue is taken with the popular religious ideas of the day it is not through any lack of sympathy for the fundamental Christian tradition. I love that tradition and follow it with pious devotion, but that tradition is found in its truest form in the New Testament and in the writings of primitive Christianity before the days of Origen. The tradition which is rejected is a corruption of the original tradition which has forced itself upon our popular Christianity.

Nevertheless, the pure tradition of sanctification as taught in this volume has not been without its witnesses throughout the long history of the church. That tradition was gathered up and stated most clearly in modern times by John Wesley and his co-laborers in the great Wesleyan revival. They proved in one of the greatest laboratory experiments of church history that the doctrine of entire sanctification is not merely a dry, dead dogma useful only to furnish abundant matter for debate and church fights. On the contrary, they proved by practical demonstration that, personally experienced and witnessed by godly lives, this doctrine is most fruitful of personal, spiritual victory for the individual and of phenomenal growth and prosperity for the religious groups which hold to it in sincerity.

The practical value of the doctrine and experience of entire sanctification may be observed by noting a significant historical fact. Christianity made a greater expansion in the United States from 1790 to 1910 than it ever made anywhere else in any age or in any nation in a comparative period of time. The number of Christians increased in our nation during this time from 5 per cent to 43 per cent, ^[2] and this at a time when its population was expanding enormously.

The principal cause of this rapid religious growth was the vitalizing power of the doctrine and experience of entire sanctification as it leavened the whole lump of American Christianity through the Wesleyan revival.

The doctrine of entire sanctification is an heroic doctrine. It requires a spiritual church and ministry for its acceptance, promotion, development, and successful growth. It always tends to die out in a worldly church, but it will kindle a flame of fire in every community where it is accepted, witnessed to, and lived out in experience.

The very best of spiritual teaching cannot of itself give any person a religious experience. "Faith and love," says Clement of Alexandria, "are not taught. But knowledge conveyed from communication through the grace of God as a deposit, is entrusted to those who show themselves worthy of it; and from it the worth of love beams forth from light to light." ^[3]

The ablest Christian teachers of our time have for the most part given up all efforts to prove the fundamental truths of the spiritual life. They believe with Blaise Pascal that "the heart hath its reasons which reason cannot know." For example, the writer believes firmly in democracy, but he realizes that it cannot be proved by logical, intellectual arguments to those who reject the fundamental postulates upon which it is built. We see, then, the amazing fact that multitudes of men have given their life for a truth which we of America hold with an iron grasp but which we cannot prove by reasoning to those who are unsympathetic.

Many truths as reasonable and as real as life itself cannot be proved by the rules of logic. We cannot prove the existence of music to those born deaf, nor the existence of the art of painting to those born blind. We cannot prove love to the hateful and unloving, and we cannot prove the doctrine of entire sanctification to doubters and scoffers. Regarding Luther, Harnack has made the observation that "he produced a complete confusion in religion for every one who approaches it from without." ^[4] And we might say the same of the doctrine of perfect love taught by the Wesleyan theologians.

No effort is made to prove sanctification. I have written for sincere Christians sympathetic with spiritual values and sensitive to them. For these I would remove fallacious intellectual obstacles which hitherto have prevented their seeking and finding this fullness of the blessing of the gospel of Christ. I have written also for those who would understand the experience better, both for their own enjoyment and to enable them to help others personally by leading them to Him "who shall sit as a refiner and purifier of silver" (Mal. 3:3).

Those interested in a discussion of the truths concerning repentance, regeneration and the beginning of the Christian life are referred to my book The Meaning of Salvation, the companion volume of the present work.

The Meaning of Sanctification begins with a discussion of the theory of gradual sanctification. Next, the historical and scriptural evidences that millions of Christians have believed in a second crisis of salvation are traced. This crisis was experienced universally in the apostolic church. Then follows a study of the implications of such an experience and how to obtain it.

In appendices at the end of the book have been included some studies not deemed desirable to include in the body of the book.

This book has been written in the broken scraps of time saved from the pressing tasks of preaching, teaching, and editorial work. My only excuse for offering It in such imperfect condition is that the time is far spent, the night is at hand -- that night when no man can work.

I have only these small loaves and fishes to offer the Master. May he multiply them as he did a like offering in another day.

As this simple spiritual meal is spread I would praise the beauty of holiness and raise one more voice in the song of the ages, glorifying the "Lamb of God, which taketh away the sin of the world."

Yours in Christian service,

Charles Ewing Brown

1 Auguste Sabatier, Religions of Authority, p. 236

2 Ketmeth Scott Latourette, A History of the Expansion of Christianity, Vol. IV: The Great Century, p. 177

3 Clement, T'he Stromata, Book VII, chap. 10

4 Adolph Harnack, History of Dogma, VoL VII, p. 202