J.P. Brooks, Page 2
"‘WHAT ARE THE CHIEF HINDRANCES TO THE PROGRESS OF THE WORK OF SANCTIFICATION AMONG BELIEVERS?'"
In his opening remarks, he posed the question:
"A question that comes to us with an interest as amazing as momentous, is this-–why is it that holiness–-a doctrine so biblical and evangelical-–a form of gospel inculcation so vital and so fundamental to our Christian experience and life-–a divine truth that embodies so actually and savingly all that is essential and orthodox, both of doctrine and devotion, in our precious Christianity-–why is it that holiness is looked upon with disfavor and disesteem by those who are called Christians-–why is it that in its approach to peoples and Churches, it encounters checks and challenges, and is halted afar off until it can be questioned as to what it is and what it purposes, and at the end of all this withstanding, is often denied presence or place in the communities and Churches where it desires admission? However the question may be answered, the very fact to which the question alludes, stands sadly and surely symptomatic of a weakened and deteriorated Christianity."
He proposed several reasons, all taken from what he called an objective view of the condition of the churches. They are, he said, "hindrances . . . external to holiness itself." One hindrance is found in the pernicious influence of certain of the long-standing denominational creeds. Another hindrance is due to the apathy or opposition of some of the ministers in the church. A worldly-minded view of holiness is another hindrance: "Then there is set forth from some pulpits a certain diluted, attenuated, emasculated species of popularly-adapted holiness which carries with it no offence of the cross, and, for the same reason, no savor of salvation from sin. It is an easy, indulgent, accommodating, mammonized kind of religion, whose followers are given license, even though sanctified with the sanctification which such pulpits enjoin, to become the abettors of and partakers in a certain class of recreative and dissipative practices that are so much in vogue in popular and carnal Churches."
What may be of particular interest to many who may read this article, Brooks argued vigorously that "rigid and extreme denominationalism," that "the spirit of sectarianism," was a particularly significant hindrance to holiness, that there was that about denominationalism that was strikingly inimical to both the doctrine and experience of holiness. This, he went on to say, could not be remedied by any purely institutional efforts at cooperation among the denominations. The only remedy was an inward, spiritual, one, namely, the experience of unity brought about by sanctification. His thought here antedates his later decision to leave the Methodist connection and to cast his lot with the "unity" people.
The Church of God (Holiness) owes its inception to the insistence upon the internal relation between entire sanctification and "the unity of all Christ's people." Thus, it may be proper to quote at some length from Brooks' 1877 address.
"Another hindrance to the holiness work is found in the rigid and extreme denominationalism of our times. The Church becomes visible by becoming organic. It concretes itself in forms of polity. Each division of Christ's Church becomes peculiar, and is made distinctive by its own characteristic tenets, usages, and name. These differing sects have grown and are growing so numerous as to be almost countless. . . . this spirit of denominationalism is more or less obstructive of our holiness work. In the nature of things, where co-existing organizations arise, aspiring to public influence and permanency of establishment, there must be rivalry. The conditions of their continuance, from a necessity that the very circumstance of co-existence involves, must be competitive. The sect, to survive, must not only live, but grow. And if it is to rise to a controlling rank and prestige, it must in its competitive relation to other living and growing sects, not only grow, but outgrow. With the spirit of rivalry that competitive struggle begets, there comes the danger of a lessened devotion, and in the end, a compromised spirituality. How these consequences ensue, I may not wait to explain. The thought I now aim at is this: The issue of these strictly rivalries is a rigid and extreme denominationalism.
"Perhaps this thought may be questioned, and the fact to which it alludes, denied. Especially in the light of the recent sectarian advances, agreements, co-operative unities and fraternizations in Christian work, it may be insisted that the denominations, as to their mutual relations, are not so averse or alienated . . . . But a close inquiry into the question of essential oneness of sentiment and feeling among the denominations would show how little of essential union has yet obtained, and how much has yet to be gained in order to demonstrate the real and vital oneness of the sects. Indeed, it could be easily shown that holiness only can, in any sense that is veritable and vital, unify the denominations, or rather, unify Christians. In point of fact, the ‘unity of the Spirit' is the true Christian unity. The Holy Spirit is the procurer of unity among Christ's people, and the holiness truth is the truth through which such unity is procured. ‘Sanctify them through Thy truth . . . that they all may be one.'"
Other "objective" hindrances are mentioned: the view that holiness is but a "Methodist" doctrine; the declined piety of the churches, the presence of a carnal spirit. The address concludes with a listing of hindrances internal to the holiness movement: "Imperfect teaching," "Unthorough experiences," "A form of holiness that is unaggressive and inert," "Unedifying and misleading testimonies," "A temptation to Church unaffiliation," and "Excessive and extravagant experiences."
The Proceedings indicate that following the address there were remarks made by "Brothers Inskip, McDonald, and Ricker." One thinks of how nice it would be to find some time-warp in which one could listen in to the discussion. There is also the notice that Brooks was "to preach on Sabbath at 3 o'clock, P. M., in the absence of Brother J. A. Wood."
There were, then, two critical events in Brooks' life: his conversion and entire sanctification. There came, however, another crisis: one that tested, not his experiences of Grace, but his resolve and commitment regarding the doctrine of entire sanctification. He was brought to trial by the Central Illinois Conference of the M. E. Church. On March 29, 1880, a bill of thirteen charges against him was brought before the Central Illinois Conference by F. M. Chaffee, of Abingdon, Illinois, who signed himself as "A Member of the Central Ills. Conference." Many of the charges were spurious and drummed-up. The real reason motivating the whole affair was the displeasure on the part of many in the church over Brooks' stand on the doctrine of holiness.