View source for Higher Life movement

{{Short description|Movement devoted to Christian holiness in England}}
{{Page numbers needed|date=September 2010}}
[[File:The Parish Church of Keswick, St John - geograph.org.uk - 475546.jpg|thumb|The Christian theological tradition of Keswickianism historically became popularized through the Keswick Conventions, the first of which was a [[tent revival]] in 1875 at Saint John's Church in [[Keswick, Cumbria|Keswick]].<ref name="Combs2020">{{cite web |last1=Combs |first1=Bill |title=Romans 12:1–2 and the Doctrine of Sanctification, Part 2 |url=https://sharperiron.org/article/romans-121-2-and-doctrine-of-sanctification-part-2 |publisher=Sharper Iron |access-date=30 September 2020 |language=en |date=10 February 2020}}</ref>]]

The '''Higher Life movement''', also known as '''deeper Christian life''', the '''Keswick movement''' or '''Keswickianism''' ({{IPAc-en|ˌ|k|ɛ|z|ᵻ|ˈ|k|i|ə|n|ɪ|z|ə|m}} {{respell|KEZ|i|KEE|ə|niz|əm}}), is a [[Protestant theologies|Protestant theological tradition]] within [[evangelical Christianity]] that espoused a distinct teaching on the doctrine of [[entire sanctification]].<ref name="SannerHarper1978">{{cite book |last1=Sanner |first1=A. Elwood |last2=Harper |first2=Albert Foster |title=Exploring Christian Education |date=1978 |publisher=Beacon Hill Press of Kansas City |isbn=978-0-8341-0494-5 |page=101 |language=en |quote=The new evangelicalism embraced a variety of theological emphases including: classic orthodoxy (Lutheran and Reformed), Anglican thought, Pietism, Arminianism, Keswickianism, Fundamentalism, and others.}}</ref><ref name="Black">{{cite book |last1=Black |first1=Brian |title=Properly Defining Sin |date=2023 |publisher=Heritage Publications |page=97|quote=Keswickian theology teaches the fullness of the Spirit and the victory over willful sin that is characteristic of Wesleyan theology but incorporates the concepts and the basic definitions of Reformed theology.}}</ref> 

Its name comes from the ''Higher Christian Life'', a book by [[William Boardman]] published in 1858, as well as from the town in which the movement was first promoted—[[Keswick Convention]]s in [[Keswick, Cumbria|Keswick]], England, the first of which was a [[tent revival]] in 1875 and continues to this day.<ref name="Olson2005">{{cite book |last1=Olson |first1=Roger E. |title=The SCM Press A-Z of Evangelical Theology |date=2005 |publisher=Hymns Ancient and Modern Ltd |isbn=978-0-334-04011-8 |pages=83–94 |language=en}}</ref><ref name="Combs2020"/>

The main idea in the ''Keswickian theology'' of the Higher Life movement (also known as ''deeper Christian life'') is that the [[Christians|Christian]] should move on from his initial [[Conversion to Christianity|conversion experience]] to also experience a [[Second work of grace|second work]] of God in his life.<ref> Ed Hindson, Dan Mitchell, ''The Popular Encyclopedia of Church History'', Harvest House Publishers, USA, 2013, p. 203</ref> This work of God is called "[[entire sanctification]]," "the [[second blessing]],” “the second touch," "being filled with the Holy Spirit," and various other terms. Believers are encouraged to "let go and let God" in order to receive this.<ref>{{cite web |last1=Dillehay |first1=Justin |title=Why You Should Let Go of 'Let Go and Let God' |url=https://www.thegospelcoalition.org/reviews/no-quick-fix-higher-life-theology-naselli/ |publisher=[[The Gospel Coalition]] |access-date=8 April 2023 |date=1 December 2017}}</ref> Higher Life teachers promote the idea that Christians who receive this blessing from God can live a more holy—that is, a less sinful, or even a sinless—life. The Keswick approach seeks to provide a mediating and biblically balanced solution to the problem of subnormal Christian experience. The “official” teaching has been that every believer in this life is left with the natural proclivity to sin and will do so without the countervailing influence of the [[Holy Spirit in Christianity|Holy Spirit]].

With the rise of the Higher Life movement, [[Christian denominations]] largely accepting a form of Keswickian theology with unique distinctives, such as the [[Christian and Missionary Alliance]], were founded.<ref name="Knight2010">{{cite book |last1=Knight III |first1=Henry H. |title=From Aldersgate to Azusa Street: Wesleyan, Holiness, and Pentecostal Visions of the New Creation |date=11 August 2010 |publisher=[[Wipf and Stock Publishers]] |isbn=978-1-63087-656-2 |page=365|quote=Not included on this chart are denominations that emerged out of the Keswick wing of the Holiness movement. The most significant of these is the Christian and Missionary Alliance. |language=en}}</ref><ref name="Wu2012">{{cite book |last1=Wu |first1=Dongsheng John |title=Understanding Watchman Nee: Spirituality, Knowledge, and Formation |date=1 April 2012 |publisher=Wipf and Stock Publishers |isbn=978-1-63087-573-2 |page=58 |language=en|quote=D. D. Bundy notes that A. B. Simpson (1843–1919)—Presbyterian founder of the Christian and Missionary Alliance—who never accepted the Wesleyan doctrine of eradication of sin, accepted the Keswickian understanding of sanctification.}}</ref><ref name="BurgessMaas2010">{{cite book |last1=Burgess |first1=Stanley M. |last2=Maas |first2=Eduard M. van der |title=The New International Dictionary of Pentecostal and Charismatic Movements: Revised and Expanded Edition |date=3 August 2010 |publisher=Zondervan |isbn=978-0-310-87335-8 |language=English |quote=A.B. Simpson, founder of the Christian and Missionary Alliance (CMA), influenced by A.J. Gordon and W.E. Boardman, adopted a Keswickian understanding of sanctification.}}</ref><ref name="KnightIII">{{cite book |last1=III |first1=Henry H. Knight |title=Anticipating Heaven Below: Optimism of Grace from Wesley to the Pentecostals |date=1 February 2014 |publisher=Wipf and Stock Publishers |isbn=978-1-63087-125-3 |pages=91–92  |language=en |quote=It is the other christological strand, that of the indwelling Christ, that is the heart of the distinctive sanctification theology of A. B. Simpson. A Presbyterian who ultimately founded the Christian and Missionary Alliance, Simpson operates within a Keswick framework while also drawing upon Wesleyan ideals. Like Wesley, Simpson described sin as in the motive or intent of the heart most especially lack of love for God and neighbour. While he agrees with Keswick that we can't ever be freed from this sinful nature in this life, he insisted, as Van De Walle puts it, "the power of the resurrected Christ would more than enable the believer to consider the sin nature a vanquished foe and to behave as though it were.}}</ref><ref name="Kenyon2019">{{cite book |last1=Kenyon |first1=Howard N. |title=Ethics in the Age of the Spirit: Race, Women, War, and the Assemblies of God |date=29 October 2019 |publisher=Wipf and Stock Publishers |isbn=978-1-4982-8522-3 |language=English |quote=Much of the Keswickian influence came through A.B. Simpson's Christian and Missionary Alliance, itself an ecumenical missionary movement}}</ref> The Keswickian view of sanctification became normative in "American Evangelicalism of a more Calvinistic bent ... except confessional Reformed and Lutheran".<ref name="Sawyer2004"/><ref name="Black2023">{{cite book |last1=Black |first1=Brian |title=Properly Defining Sin |date=2023 |publisher=Heritage Publications |page=97|quote=The theological distinction between holiness proponents and Keswick arose from the fact that "adherents to the Keswick position are recruited for the most part, from those churches which accept the Calvinistic definiciion of sin. ... Since Calvinism looks upon those human weaknesses which produce a lack of conformity to the perfect will of God (mistakes, lapses of memory, ignorance, etc.) as sin, it is not conceivable that followers of Keswick could think of a perfect cleansing of the individual in the world."}}</ref>

==History==
The Higher Life movement was precipitated by the related but separate [[Holiness movement|Wesleyan-Holiness movement]], which had been gradually springing up, but made a definite appearance in the mid-1830s.<ref name="Black2023"/> It was at this time that [[Methodism|Methodists]] in the northeastern United States began to preach Wesleyan doctrine of Christian perfection or entire sanctification and non-Methodists at [[Oberlin College]] in [[Ohio]] began to accept and promote their own version of sanctification, with [[Charles Finney]] of Oberlin teaching that his doctrine was distinctly different from the Wesleyan one to which [[Asa Mahan]] was more attracted.  The American holiness movement began to spread to England in the 1840s and 1850s.  Methodist evangelist [[James Caughey]], as well as [[Presbyterian]] [[Asa Mahan]] and Presbyterian-turned-[[Congregational church|Congregationalist]] [[Charles Finney]] began to teach the concept to churches in England and then in [[Ireland]] and [[Scotland]].

Soon after these initial infusions of holiness ideas, Walter Palmer and his wife [[Phoebe Palmer]] of [[New York City]] went to England in the 1850s and 1860s to promote them.  They were banned from ministering in Wesleyan churches, even though they were promoting Wesleyan doctrines and were themselves Methodist.  During their time in England, many people experienced initial conversion, and many more who were already converted believed that they had received entire sanctification. Robert and Hannah Smith were among those who took the holiness message to England, and their ministries helped lay the foundation for the now-famous [[Keswick Convention]], which differs from traditional [[Wesleyan-Arminian theology|Wesleyan-Holiness theology]].

In the 1870s, William Boardman, author of ''The Higher Christian Life,''<ref>[http://faithsaves.net/william-boardman/ Chapter, "William Boardman,"] in [http://faithsaves.net/soteriology/ The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016]</ref> began his own evangelistic campaign in England, bringing with him [[Robert Pearsall Smith]] and his wife, [[Hannah Whitall Smith]], to help spread the holiness message.<ref name="Chapter, Hannah Whitall Smith,">[http://faithsaves.net/hannah-whitall-smith/ Chapter, "Hannah Whitall Smith,"] in [http://faithsaves.net/soteriology/ The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016]</ref>

On May 1, 1873, [[William Haslam (clergyman)|William Haslam]] introduced Robert Pearsall Smith to a small meeting of [[Anglican]] clergymen held at Curzon Chapel, Mayfair, London. 

The first large-scale Higher Life meetings took place from July 17–23, 1874,  at the [[Broadlands]] estate of [[William Cowper-Temple, 1st Baron Mount Temple|Lord]] and [[Georgina Cowper-Temple, Lady Mount Temple|Lady Mount Temple]], where the Higher Life was expounded in connection with spiritualism and [[Quaker]] teachings.<ref name="Chapter, Hannah Whitall Smith,"/>  The meetings were held primarily for Christian students at Cambridge University.  At the end of these meetings, [[Stevenson Arthur Blackwood|Arthur Blackwood]], president of the Church Missionary Society, suggested that another series of meetings for the promotion of holiness be conducted at [[Oxford]] later that summer.

A convention for the promotion of holiness was held at [[Brighton]] from May 29-June 7, 1875. The American evangelist [[Dwight L. Moody]] told his London audiences that the Brighton meeting was to be a very important one.  About eight thousand people attended it.  T. D. Harford-Battersby attended this convention and made arrangements to have one in his parish in Keswick.  He was the recognized leader of this annual convention for several years until his death.  [[Robert Pearsall Smith]] was going to be the main speaker, but the public disclosure of his teaching a woman in a hotel bedroom that Spirit baptism was allegedly accompanied with sexual thrills led him to be disinvited from the meeting. Smith never recovered and having "lost his faith, withdrew from public gaze and spent most of the rest of his life as an invalid".<ref>BBC History Magazine, January 2011 p. 17; Notes on a scandal; Quotes from "Evangelism and Scandal in Victorian England" by MJD Roberts of Macquarie University.</ref>

A gradual distinction developed between traditional Methodists and the newer Keswick speakers. Keswick took on a more Calvinistic tone, as Keswick preachers took pains to distance themselves from the Wesleyan doctrine of eradication (the doctrine that original sin could be completely extinguished from the Christian soul prior to death). Keswick speakers began using the term "counteraction" to describe the Holy Spirit's effect on original sin, often comparing it to how air pressure counteracts gravity in lifting an airplane. Modern [[Wesleyan-Arminian]] theologians regard the Keswick theology as different from their own dogma of entire sanctification.<ref name="Black2023"/> Keswickians and Methodists differ on their view of sin, with Methodists viewing "sin as a voluntary transgression of the known law of God" and Kewsickians viewing "sin as any attitidue or action that falls short of the perfection of God." Keswickians and Methodists differ in that Keswickians do "not believe that the sin nature can be eradicated, but can only be suppressed" while Methodists affirm "the removal of the sin nature" in entire sanctification.<ref name="Black2023"/> 

Harford-Battersby organized and led the first [[Keswick Convention]] in 1875 at Saint John's Church in [[Keswick, Cumbria|Keswick]], which gave the name to the Keswickian theological tradition.<ref name="Combs2020"/> Over four hundred people met under the banner of “All One in Christ Jesus.”  British speakers included [[Church of England|Anglicans]], such as the J. W. Webb-Peploe, Evan H. Hopkins, and [[Handley Moule]], as well as [[Frederick Brotherton Meyer]],<ref>[http://faithsaves.net/f-b-meyer/ Chapter, "F. B. Meyer,"] in [http://faithsaves.net/soteriology/ The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016]</ref> a [[Baptist]], and Robert Wilson, a [[Religious Society of Friends|Friend]].  An annual convention has met in Keswick ever since and has had worldwide influence on Christianity.<ref>[http://faithsaves.net/keswick-theology/ "The Background and History of the Keswick Convention and Keswick Theology], in [http://faithsaves.net/soteriology/ The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016]</ref>

Columbia Bible College and Seminary (now [[Columbia International University]]) was founded by one of the early leaders of the American Keswick movement, Robert C. McQuilkin.  His son, Robertson McQuilkin, contributed the Keswick chapter to the book "Five Views of Sanctification."

[[Albert Benjamin Simpson]], largely accepting a form Keswickian theology with his own distinctives, founded the [[Christian and Missionary Alliance]] denomination in 1897.<ref name="Wu2012"/><ref name="KnightIII"/><ref name="BurgessMaas2010"/><ref name="Kenyon2019"/><ref name="Murphy2018">{{cite book |last1=Murphy |first1=Karen |title=Pentecostals and Roman Catholics on Becoming a Christian: Spirit-Baptism, Faith, Conversion, Experience, and Discipleship in Ecumenical Perspective |date=23 May 2018 |publisher=[[Brill Academic Publishing]] |isbn=978-90-04-36786-9 |page=131 |language=English |quote=... the Christian and Missionary Alliance (CMA) ... accepted the Keswickian teaching over the Wesleyan-Holiness belief.}}</ref> Albert Benjamin Simpson departed from traditional Keswickian beliefs, however, in his view of progressive [[sanctification]] and rejection of suppressionism.<ref>Bernie A. Van De Walle, ''The Heart of the Gospel: A. B. Simpson, the Fourfold Gospel, and Late Nineteenth-Century Evangelical Theology'', Wipf and Stock Publishers, USA, 2009, p. 93: "Despite similarities, Simpson's sanctification doctrine included its own distinctives, not duplicating either Keswick or Holiness soteriology", p. 94 : "Richard Gilbertson, like McGraw, distinguishes between Simpson's view of sanctification and those of Keswick and Wesleyanism: There have been frequent attempts to categorize Simpson and the C&MA. Often the assertion is made that Simpson held to a Keswick-type view of sanctification. More precisely, Simpson should be seen as having been influenced by Boardman's Higher Christian Life, a book which also impacted the Keswick movement. Other than an 1885 invitation to speak at one of their conferences, Simpson had little formal contact with the British Keswick movement.", p. 99: "Nevertheless, Simpson still held to a progressive understanding of sanctification, whereas Palmer believed that sanctification is received in some kind of terminal and complete form."</ref><ref>Gordon T. Smith, [http://awf.world/consult/gordon-t-smith-conversion-and-sanctification-in-the-christian-and-missionary-alliance/ Conversion and Sanctification in the Christian & Missionary Alliance] {{Webarchive|url=https://web.archive.org/web/20200109073433/http://awf.world/consult/gordon-t-smith-conversion-and-sanctification-in-the-christian-and-missionary-alliance/ |date=2020-01-09 }}, awf.world, Brazil, 1992 : "He differed in some notable ways from the teachings of his contemporaries: he rejected the perfectionism of the Wesleyan-methodists; he did not accept the suppressionism of the Keswick movement." And "In these respects, the C&MA is distinct from the Keswick movement. The Alliance heritage is more life and work affirming. Our actions in the world do make a difference and are meaningful."</ref><ref>{{cite book |last1=III |first1=Henry H. Knight |title=Anticipating Heaven Below: Optimism of Grace from Wesley to the Pentecostals |date=1 February 2014 |publisher=Wipf and Stock Publishers |isbn=978-1-63087-125-3 |pages=91–92 |url=https://books.google.com/books?id=UDpJAwAAQBAJ&q=Christian+Missionary+Alliance+distinct+Wesleyan&pg=PA91 |language=en |quote=It is the other christological strand, that of the indwelling Christ, that is the heart of the distinctive sanctification theology of A. B. Simpson. A Presbyterian who ultimately founded the Christian and Missionary Alliance, Simpson operates within a Keswick framework while also drawing upon Wesleyan ideals. Like Wesley, Simpson described sin as in the motive or intent of the heart most especially lack of love for God and neighbour. While he agrees with Keswick that we can't ever be freed from this sinful nature in this life, he insisted, as Van De Walle puts it, "the power of the resurrected Christ would more than enable the believer to consider the sin nature a vanquished foe and to behave as though it were.}}</ref> It emphasizes the role of [[Jesus Christ]] as Saviour, Sanctifier, Healer and Coming King.<ref name="Lewis2001">{{cite book |last1=Lewis |first1=James R. |title=The Encyclopedia of Cults, Sects, and New Religions |date=2001 |publisher=Prometheus Books |isbn=978-1-61592-738-8 |page=165 |language=en}}</ref>

In the 19th and 20th centuries, [[Dwight L. Moody|D. L. Moody]], [[Hannah Whitall Smith]], and [[R. A. Torrey]] preached Keswickian theology.<ref>{{cite book |last1=Hayford |first1=Jack W. |last2=Moore |first2=S. David |title=The Charismatic Century: The Enduring Impact of the Azusa Street Revival |date=27 June 2009 |publisher=FaithWords |isbn=978-0-446-56235-5 |language=en |quote=Evangelist D.L. Moody was a proponent of the Kewsick movement along with others, including Hannah Whital Smith, whose book ''A Christian's Secret of a Happy Life'' is still read today by thousands. R. A. Torrey, an associate of Moody whose influence was rapidly increasing, championed Keswick's ideals and utilized the term "Baptism of the Holy Spirit" in reference to the experience.}}</ref> It was a strong influence on [[E. J. H. Nash]], who founded the influential [[Iwerne camps]] in the UK and cited Torrey as his theological mentor.<ref name=FE>{{cite book|last=Harris|first=Harriet A|title=Fundamentalism and Evangelicals|year=1998|publisher=Clarendon Press|location=Oxford|pages=146}}</ref><ref name=later>{{cite book|last=Dudley-Smith|first=Timothy|title=John Stott: A Global Ministry: A Biography of the Later Years|year=2001|publisher=IVP}}</ref>{{rp|34}}

==Critiques==
Denominations aligned with the Keswickian higher life movement, such as the [[Christian and Missionary Alliance]], differ from the [[Holiness movement|Wesleyan-Holiness movement]] in that the Keswickian higher life movement does not see [[entire sanctification]] as cleansing one from [[original sin]], whereas adherents in churches espousing [[Wesleyan-Arminian theology]] affirm this teaching of [[John Wesley]].<ref>{{cite web |title=The Radical Holiness Movement and The Christian and Missionary Alliance: Twins, perhaps, but not Identical |url=https://www.bavdw.com/index.php/papers-presentations/fourfold-gospel-papers/15-the-radical-holiness-movement-and-the-christian-and-missionary-alliance-twins-perhaps-but-not-identical#_ftnref11 |publisher=Bernie A. Van De Walle |access-date=30 September 2020 |language=en}}</ref><ref name="Wu2012"/> While Wesleyan-Holiness theology is taught in the Methodist tradition that is inherently Arminian, Keswickian theology flourishes among evangelicals of a Calvinist bent.<ref name="Black2023"/><ref name="Sawyer2004">{{cite web |last1=Sawyer |first1=M. J. |title=Wesleyan and Keswick Models of Sanctification |url=https://bible.org/article/wesleyan-amp-keswick-models-sanctification |publisher=Bible.org |access-date=30 September 2020 |language=en |date=25 May 2004 |quote=With Keswick one finds a different situation than with the Holiness Movement. Whereas Wesleyan holiness theology is traceable directly to Wesley and has clearly identifiable tenets, Keswick is much more amorphous and comes in many varieties from the strict Keswick of a Major Ian Thomas, John Hunter, Alan Redpath and the Torchbearers fellowship to the milder Keswick of [[Campus Crusade For Christ]] and [[Moody Bible Institute]] and other respected Evangelical educational institutions. Whereas Holiness theology has tended to dominate in Arminian circles, Keswick has tended to dominate American Evangelicalism of a more Calvinistic bent. Indeed Packer asserts that it has become standard in virtually all of Evangelicalism except confessional Reformed and Lutheran.}}</ref>

However, Keswick doctrine has been sharply criticized as a disguised form of [[entire sanctification]] (or "perfectionism") by other Christian traditions, particularly historical [[Calvinism]] and Presbyterianism. Princeton theologian [[Benjamin Breckinridge Warfield|B.B. Warfield]] wrote a trenchant attack on the Keswick and Higher Life movement in his two-volume work [http://faithsaves.net/studies-in-perfectionism/ ''Studies in Perfectionism''], specifically in his articles [http://faithsaves.net/higher-life-movement/ "The Higher Life Movement"] and [http://faithsaves.net/victorious-life/ "The Victorious Life."]  W. H. Griffith Thomas responded to Warfield and defended the Higher Life movement in two articles in the journal ''Bibliotheca Sacra.''<ref>[http://faithsaves.net/keswick-critics/ Chapter, "Do Keswick Critics Routinely Misrepresent Keswick Theology?"] in [http://faithsaves.net/soteriology/ The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016]</ref>  Another early opponent of Keswick was [[J. C. Ryle]], who set forth the classic Protestant doctrine of sanctification in his book ''Holiness'' as an alternative to Keswick. More modern defenders of Keswick theology include J. Robertson McQuilkin in the book ''Five Views of Sanctification'',<ref>Five Views of Sanctification. Melvin E. Dieter, Anthony A. Hoekema, Stanley M Horton, J. Robertson McQuilkin & John F. Walvoord, authors; Stanley N. Gundry, series ed. Grand Rapids, MI: Zondervan, 1987.</ref> as well as John R. VanGelderen.<ref>{{Cite web|url=http://indefenseofthegospel.blogspot.com/2010/07/keswick-good-word-or-bad-one-evangelist.html|title=Keswick: A Good Word or a Bad One? Evangelist John van Gelderen}}</ref>  Modern Reformed criticism of Keswick has come from [[J. I. Packer]], as well as from Andrew Naselli, who critiqued Keswick in his doctoral dissertation on the subject.<ref>{{Cite web|url=http://andynaselli.com/keswick-theology|title=Keswick Theology|date=24 March 2008}}</ref>  Charismatic and Pentecostal authors may critique the Higher Life movement also as not going far enough, but Pentecostal scholars<ref>[http://pneumareview.com/peter-althouse-wesleyan-and-reformed-impulses-in-the-keswick-and-pentecostal-movements/ “Wesleyan and Reformed Impulses in the Keswick and Pentecostal Movements,” Peter Althouse]. Pneuma Foundation,</ref> recognize and appreciate the groundwork laid by Higher Life advocacy of the continuation of the gifts of healing and miracle-working for the rise of the Pentecostal movement.<ref>[http://faithsaves.net/keswick-anti-cessationism/ Chapter, "Keswick Theology and Continuationism or Anti-Cessationism: Vignettes of Certain Important Advocates of Keswick or Higher Life Theology and their Beliefs Concerning Spiritual Gifts and Other Matters: William Boardman, Andrew Murray, Frederick B. Meyer, Evan Roberts and Jessie Penn-Lewis, A. B. Simpson, John A. MacMillan, and Watchman Nee,"] in [http://faithsaves.net/soteriology/ The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016]</ref>

==See also==
* [[Cambridge Inter-Collegiate Christian Union]] which can (in part) trace its beginnings to the meetings at Broadlands in 1874.
* [[Quietism (Christian philosophy)|Quietism]] which through T. C. Upham's biography (1854) of [[Madame Guyon]] was a significant influence on holiness-oriented circles in the second half of the nineteenth century.
* Richmond J M, (2015). ''Nine Letters from an Artist The Families of William Gillard'', Porphyrogenitus. {{ISBN|978-1-871328-19-6}}

==References==
{{Reflist}}

==Sources==
*[http://pneumareview.com/peter-althouse-wesleyan-and-reformed-impulses-in-the-keswick-and-pentecostal-movements/ Althouse, Peter, “Wesleyan and Reformed Impulses in the Keswick and Pentecostal Movements." Pneuma Foundation.]
*[http://place.asburyseminary.edu/firstfruitspapers/2/ Bundy, David D., Keswick: a Bibliographic Introduction to the Higher Life Movements (Wilmore, KY: First Fruits Press, 2012) ]
*[https://web.archive.org/web/20160304065756/http://www.wayoflife.org/index_files/hannah_whithall_smith_popular_heretic.html Cloud, David, "Hannah Whitall Smith, The Popular Heretic [and Higher Life founder<nowiki>]</nowiki>"]
*[http://www.etsjets.org/files/JETS-PDFs/40/40-2/40-2-pp241-258_JETS.pdf Gleason, Randall, B. B. Warfield and Lewis S. Chafer on Sanctification. Journal of the Evangelical Theological Society 40/2 (June 1997) 241–258]
*Harford, C. F., ed. ''The Keswick Convention; its Message, its Method and its Men'', London, 1907.
*Harford-Battersby, T. D. ''Memoirs of the Keswick Convention'', 1890.
*Hopkins, E. H., ''The Story of Keswick'', London, 1892.
*Naselli, Andrew, "Let Go and Let God? A Survey and Analysis of Keswick Theology." (Bellingham, WA: [[Lexham Press]], 2013)
*Packer, J. I., ''Keep In Step With The Spirit'', 1984, {{ISBN|0-8010-6558-5}}.  &mdash; See chapter 4.
*Pierson, A. T., ''The Keswick Movement'', New York.
*Pollock, J. C.,  ''A Cambridge Movement'',  London, John Murray, 1953.
*Pyne, Robert A., and Matt Blackmon, "A Critique of the Exchanged Life", 2006 ''[[Bibliotheca Sacra]]'' 163, April–June
*Robertson McQuilkin, ''The Keswick View: Five Views of Sanctification'', {{ISBN|0-310-21269-3}} Zondervan Pub.
*[http://faithsaves.net/soteriology/ *Ross, Thomas, ''The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective''. Ph. D. diss., Great Plains Baptist Divinity School, 2016]
*[https://bible.org/article/wesleyan-amp-keswick-models-sanctification Sawyer, James M,, "Wesleyan and Keswick Models of Sanctification."]
*[http://faithsaves.net/studies-in-perfectionism/ Warfield, Benjamin B., ''Studies in Perfectionism''], vol. 1 & 2 in vol. 7-8 of Works of Warfield, Philadelphia, 1958, {{ISBN|0-87552-528-8}}.

==External links==
*[http://www.keswickministries.org/ Keswick Ministries]
*[https://web.archive.org/web/20080320234616/http://www.dbts.edu/5-1/5-14.asp#08 Audio-visual material on Keswick theology ] by [http://andynaselli.com/theology/keswick-theology Andrew David Naselli], whose Ph.D. dissertation is titled “Keswick Theology: A Historical and Theological Survey and Analysis of the Doctrine of Sanctification in the Early Keswick Movement, 1875–1920"
*[http://faithsaves.net/soteriology/ *Ross, Thomas, ''The Doctrine of Sanctification:  An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective''. Ph. D. diss., Great Plains Baptist Divinity School, 2016]
*https://web.archive.org/web/20070807072638/http://www.frontlinemin.org/higherlife.asp
*[https://web.archive.org/web/20070312171134/http://www.slts.edu/Documents/Article_Packer_CritiquesKeswick.rtf A Critique of the Keswick Movement] taken (by the author's permission) from ''Keep in Step with the Spirit'' by J. I. Packer.
*[https://web.archive.org/web/20071008094601/http://www.babylonfalls.org/forchristians/exchangedlife11july06.html ''The Exchanged Life.''] Is it possible to consistently enjoy an abundant, victorious Christian life?

{{Evangelical Protestantism in the United States}}
{{Authority control}}

{{DEFAULTSORT:Higher Life Movement}}
[[Category:Keswickianism| ]]
[[Category:History of Christianity in the United Kingdom]]
[[Category:Protestantism in the United Kingdom]]
[[Category:Christian revivals]]
[[Category:19th-century Protestantism]]
[[Category:Christian and Missionary Alliance]]