Keswick Theology, also known as the "Higher Life" movement, originated in the late 19th century in England, particularly associated with the Keswick Conventions. It emphasizes a distinct second blessing or crisis experience in the Christian life, where a believer can achieve victory over sin and enter into a state of full consecration or "deeper life" through complete surrender to God. The theology teaches that after conversion, Christians can experience a "higher" level of sanctification, where they become free from the power of sin through faith in the indwelling Holy Spirit.
History:
The movement began with figures like Hannah Whitall Smith, Evan Hopkins, and W.H. Moberly and was influenced by the Holiness movement and Wesleyan theology. The Keswick Convention began in 1875 in Keswick, England, and became a significant annual event, drawing evangelical Christians seeking a deeper spiritual life.
Theology:
Second Blessing:
- Keswick Theology teaches that Christians should seek a second, post-conversion experience where they are filled with the Holy Spirit in a deeper, more powerful way, often referred to as entire consecration or Spirit-filled life. This is sometimes viewed as a crisis moment in the believer's journey where they enter into the "victorious Christian life."
Sinless Living:
- Keswick adherents believe that after this second experience, Christians are no longer bound by the power of indwelling sin but can live a life of victory through ongoing faith and surrender. While they do not typically claim sinless perfection, they emphasize a significant breakthrough in holiness where the daily struggle with sin is minimized.
Passive Surrender:
- The theology teaches that victory over sin and growth in sanctification come not by effort but by letting go and letting God. This doctrine of passive surrender has been critiqued for undermining the need for ongoing active obedience in sanctification.
Critique from Historic Christian Orthodoxy:
- Overemphasis on a Second Blessing: Reformed theology traditionally teaches that sanctification is a progressive work of the Holy Spirit that begins at conversion and continues throughout a believer’s life (Philippians 1:6, 2 Peter 3:18). The Keswick emphasis on a second blessing risks creating a two-tiered Christianity, separating those who have experienced this event from those who have not. Scripture teaches that all believers receive the fullness of the Spirit at conversion (Romans 8:9), and sanctification is an ongoing process rather than a one-time experience of "higher life."
- Misunderstanding of Sanctification: Keswick theology promotes a passive view of sanctification, urging believers to "let go and let God," implying that they should stop striving and simply yield. This contradicts the biblical call for the believers' active participation to work out of the sanctification God works in us (Philippians 2:12-13), where God's grace and human responsibility work together. The work of the Holy Spirit in sanctification is both the gift of faith and holiness which creates in us an active pursuit in godliness (1 Peter 1:15-16, Hebrews 12:14). As J.I. Packer famously said, “The Christian’s motto should not be ‘Let go and let God,’ but ‘Trust God and get going.’”
- Distortion of the Doctrine of Sin: By promoting the idea of a higher life where victory over sin is readily achievable, Keswick theology minimizes the biblical doctrine of indwelling sin. While believers are no longer under the dominion of sin (Romans 6:14), the New Testament teaches that the struggle with sin remains a part of the Christian life until glorification (Romans 7:15-25). The idea of minimizing the ongoing struggle can lead to disillusionment or spiritual pride.
- Promotion of Perfectionism: Keswick theology leans toward perfectionism, offering an overly simplistic view of the Christian's battle against sin. Its "let go and let God" philosophy suggests that sanctification is instantaneous, achieved through passive surrender, when Scripture presents sanctification as a lifelong process requiring active participation (1 Peter 1:15-16). This promotes a superficial approach to spiritual growth, which can lead to frustration when believers do not experience the promised victory over sin.
- Pelagian Tendencies: Furthermore, Keswick theology can lean toward Pelagianism by suggesting that human free will plays a central role in both initiating and halting the process of sanctification. This minimizes the role of God's grace, which is biblically understood to be both the initiator and sustainer of sanctification. By promoting formulaic approaches, Keswick theology risks leading believers to frustration and confusion when they fail to live up to the standards it sets, rather than embracing sanctification as the ongoing work of God’s grace in the believer’s life.
Conclusion:
Keswick Theology emphasizes a higher spiritual experience and victory over sin through passive surrender and a second crisis experience. While it seeks to promote deeper Christian living, it distorts the biblical understanding of sanctification by separating believers into categories and by promoting a passive approach to the Christian life. Historic Christian orthodoxy, particularly in the Reformed tradition, teaches that sanctification is a progressive, lifelong work of grace, requiring both faith and active participation in growing in holiness.
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Related Reseource
Let Go and Let God? A Survey and Analysis of Keswick Theology by Andy Naselli