What is the Keswick movement, and is it biblical?

Answer

The Keswick movement, also known as the Higher Life movement, is a theological movement that originated in England in the early 19th century. It was significantly influenced by the teachings of John Wesley, John William Fletcher, and Adam Clarke. Since 1875, organizers have held the annual Keswick Convention. Various Christian leaders have participated in the Keswick Convention over the years, including missionaries Hudson Taylor and Amy Carmichael, devotional writer Oswald Chambers, and evangelist Billy Graham.

Essentially, Keswick theology teaches that the Christian life involves two primary crises (or major turning points): justification and sanctification, which occur at different times in the believer’s life. After salvation, one must experience another encounter with the Spirit; otherwise, they will not progress into holiness or the “deeper” aspects of God. This second encounter with the Spirit, in Keswick terminology, is referred to as “entire sanctification,” “the second blessing,” or “the second touch.” This emphasis on a second, post-salvation experience aligns with the Pentecostal concept of the “baptism” of the Spirit. Some Keswick teachers even suggest that sinless perfection is achievable after receiving the “second blessing.”

While it is true that both justification (i.e., being saved) and sanctification (i.e., growing more like Christ) are crucial aspects of the Christian life, placing excessive emphasis on the difference between them tends to create two distinct “classes” of Christians—those who are not experiencing sanctification and those who are. Furthermore, according to Keswick theology, we can choose which group we belong to, and the beginning of sanctification is something that depends on us after we are saved.

The tendency for theological error resulting from overemphasizing one side of a debate over another has been demonstrated time and time again.In throughout church history. For example, the well-known debate between Calvinists and Arminians is frequently seen (somewhat inaccurately) as a “conflict” between God’s sovereignty and man’s autonomous free will. Many on both sides of this debate have a tendency to overemphasize one side of this “conflict” to the exclusion of the other. Those who emphasize God’s sovereignty tend to minimize human volition, while those who emphasize man’s ability to choose end up burdening themselves and others with the charge to behave perfectly before the Lord. In reality, both God’s sovereignty and man’s volition must be held in tension with one another because both are taught in Scripture.

Similarly, Keswick theologians make a genuine and biblical distinction between justification and sanctification but sometimes push it too far. Scripture tells us that all those who are saved (justified) are also being sanctified. God promises to complete the work He began in us «being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: », (Philippians 1:6).

“But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification” «But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. », (Romans 6:22, NASB). We are freed from sin by Christ’s sacrifice on the cross, but our freedom must lead to holiness (sanctification), not further sin. Rather, Paul tells us that we are “to consider [ourselves] to be dead to sin, but alive to God in Christ Jesus” «Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. », (Romans 6:11, NASB).The illustration depicted in these verses conveys that it is unfeasible for a believer to continue in sin once they have truly entered into a relationship with Christ. According to Keswick theology, a person might claim to be a genuine Christian and say, “I have been justified, but I am not being sanctified because I don’t currently see the necessity. I am a Christian, no doubt, but not as committed as others.” However, Scripture reveals that such a mindset indicates that the speaker is not a believer (1 John 2:3-4). Consequently, Keswick theology could provide false reassurance of salvation to those who resist obeying the Word of God but still wish to consider themselves genuinely saved.

Sanctification is a lengthy, gradual, and at times challenging process that all believers will undergo, not solely those who have experienced a “second touch” of the Spirit. The Keswick movement has some praiseworthy aspects—such as an emphasis on the lordship of Christ and personal holiness, discipleship, and the promotion of missionary work. Some significant evangelistic initiatives have originated at Keswick Conventions. Nevertheless, the insistence of Keswick theology on a “second blessing,” its distinction between “sanctified” Christians and those who are “only justified,” and its inclination towards the unscriptural concept of entire sanctification raise concerns.