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A "Holiness" Catechism

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International Tract and Missionary Society · Oakland, California · Apr 1, 1886

FromSigns of the Times, Vol. 12, No. 13.

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A "Holiness" Catechism.

THE following "Catechism for the use of very advanced Christians," is from the pen of Rev. Hugh O. Pentecost. The one who answers the questions is supposed to be an "advanced Christian," one of those whose "higher life" consists in looking down with a sort of contempt upon the ten commandments. It is a good delineation of "holiness" falsely so called:—
Q. What is worldliness? A. Indulgence in those particular sins or follies toward which I do not incline, or which it is not politic for me to practice.
Q. What is consecration? A. Great devotion and earnestness in that particular form of Christian worship or activity which I most enjoy, and which involves nothing disagreeable and no self-denial.
Q. What is holiness? A. A mystical experience into which I may come upon the acceptance of a certain system of doctrine—the holiness doctrine.
Q. Is the idea of right and wrong involved in holiness? A. Oh, yes. Being holy, whatever I do is right.
Q. Suppose you do what in ordinary Christians would be wrong, would it be wrong in your case? A. It would not.
Q. Explain the difference. A. It would be useless to explain it, as the distinction cannot be understood by those who live on the low plane of ordinary, so-called, Christian life.
Q. Then a "holy" life may sometimes permit immorality? A. I would not put it just that way. Immorality is too plain and disagreeable a word. It is suggestive of "conscience;" a word, as has been said, which is rarely heard of in very advanced circles. The holiness doctrine does sometimes lead to or permit practices which a worldly person might call immoral, but on a very high plane of spirituality there is no such thing as morality or immorality. We may arise above all that.
Q. What do you think of Christian activity? A. It is not thought much of among advanced Christians. It disturbs precious meditations, and degrades the Christian life into one of mere usefulness.
Q. You do not believe, then, in making yourself useful in your church? A. Unfortunately the church is on such a low plane of life, and the ministry is so unspiritual, that very advanced Christians usually meet together in parlors, or somewhere in which elegance and sanctity find a pleasing combination. They have little to do with churches.
Q. What is done in these select meetings? A. Everybody talks very much about his own spiritual experience and deplores the low state of the church.
Q. Are these exercises enjoyable? A. Very naturally they are precious seasons.
Q. Do advanced Christians engage in any sort of Christian work? A. Rarely. It would distract and disturb heavenly frames of mind.
Q. Is not the advanced Christian life pretty much altogether a system of Phariseeism, pietism, mysticism, spiritual self-indulgence, and uselessness? A. You are rude.
Q. If we strive to be good husbands and wives, upright business men, kind, gentle, and patient in all our relations in life, to be earnest and useful in the church in spite of her faults; to wash the dishes and mend the clothes; to do an honest day's work for an honest day's pay; to pay our debts, and live within our income; to control our tempers and patiently endure the drudgery of life; in short, to be conscientious and humble in our daily life, cultivating carefully the spirit of our divine Lord and Master—is not this Christian life? A. I perceive that thou art still in the bonds of iniquity and the gall of bitterness. I admit that the kind of life you describe is difficult to attain; that it requires much self-denial, prayer, and effort; that it constitutes an exalted character; but it is not holiness. Holiness is not so hard to get; it is a doctrine, not a life; it is essentially self-indulgence instead of self-denial; it is a delicious inner experience, consisting of the most interesting study and subject of conversation conceivable—myself; and a delicious occupation, viz., the detraction of other Christians. It is the refuge of the indolent and the disgruntled though many really good and useful people find in it a real and sacred experience.