The doctrine of holiness or sanctification is one of the most important teachings of Pentecostal churches. Pentecostals believe that they are sanctified and therefore live a life separated from the world and from those perceived to follow unholy lifestyles. Many cultural and social practices commonly accepted by society are regarded as unholy. Pentecostals avoid ideas and actions that contradict their standards of holiness. Consequently, this spirituality gives them a distinct identity and a unique lifestyle among Christians and non-Christians alike.
Holiness in Pentecostal Doctrine
The Dictionary of Pentecostal and Charismatic Movements defines holiness as the doctrine of “sanctification” or “Christian perfection,” denoting completeness or wholeness of Christian character, including freedom from sin. Holiness refers to the perfection of the soul and originates at conversion, continuing throughout the Christian life as a process of constant growth and cleansing. It signifies a state of separation and purity in which believers move progressively toward the perfect likeness of Christ.
In the biblical understanding, holiness primarily means separation or apartness. God’s holiness—his distinct and transcendent existence apart from all creation—is foundational to the biblical concept of holiness. It flows from God’s very nature and is expressed through divine attributes such as glory, righteousness, justice, mercy, and love. In the Old Testament, Israel was called a holy people because they were set apart for God from among all other nations. Belonging exclusively to the Lord, they were expected to reflect God’s holiness through moral qualities such as righteousness, justice, and love, in which true holiness consists. Israel’s holiness also involved a distinct social and ethical order that set them apart from other nations. They were called to be “a kingdom of priests and a holy nation,” a status that demanded high ethical standards.
In the New Testament, believers in Christ are regularly called saints, and holiness is understood primarily in ethical and spiritual terms, reflected in a transformed quality of life and conduct. The Christian community is described as the “temple of God,” indwelt by the Holy Spirit (1 Cor. 3:16; 1 Pet. 2:9–10). Consequently, Christians are exhorted to imitate Christ in every aspect of life (Phil. 2:5).
Pentecostals regard holiness as an integral dimension of their life and spirituality. Several biblical texts are frequently cited to support this emphasis, including: “Therefore let us go on toward perfection” (Heb. 6:1); “holiness without which no one will see the Lord” (Heb. 12:14); “as he who called you is holy, be holy yourselves in all your conduct” (1 Pet. 1:15–16); and “let us cleanse ourselves from every defilement of body and spirit, making holiness perfect in the fear of God” (2 Cor. 7:1). Within Pentecostal theology, this biblical understanding of holiness is actualised through the doctrine of sanctification. Sanctification is understood as a dynamic process in which believers learn to walk in perfect love and live in harmony with the will and nature of Christ.
Historical Development of the Doctrine of Holiness
Historically, this emphasis on holiness was inherited from the Holiness Revival Movement of the late nineteenth century, which emerged as a renewal movement within Methodism. Rooted in John Wesley’s teaching on a second work of grace and his concern for recovering the faith and vitality of the early church, the doctrine of sanctification gained renewed prominence. Influential leaders of the Holiness movement, such as Charles Finney and Asa Mahan, further developed this teaching. Their theological contributions later shaped the Pentecostal understanding of sanctification and eventually influenced the doctrine of the baptism in the Holy Spirit, which became central to Pentecostal churches.
Moreover, the experience of holiness within the Holiness Movement generated a renewed concern for social transformation. Issues such as slavery, women’s rights, child labour, poor living conditions in urban slums, and widespread illiteracy were actively addressed by many adherents of the movement. That is, the experience of sanctification produced a new moral and social sensibility, shaping believers not only inwardly but also outwardly in their engagement with society. Sanctification was understood as a process of consciousness-raising in which individuals responded to God’s call to a holy life and cooperated with God in the transformation of social structures. Social reality was to be critically examined, and injustice became the focus of reflection and action under the guidance of the Holy Spirit. In this way, the Holiness Movement brought about a paradigm shift in the doctrine of holiness.
The Pentecostal Movement, which emerged from the Holiness Movement in the early twentieth century, assimilated this holistic understanding of holiness, embracing both personal and social dimensions. Many early Pentecostals were former members of the Holiness Movement, and they carried forward its spiritual and ethical vision. Through its strong emphasis on holiness, the Pentecostal Movement became a transformative force among the poor, the marginalized, and the Black communities in America. At the same time, it maintained a deep commitment to personal holiness, rejecting moral compromises perceived in other denominational churches. This passion for holy living was later transmitted globally through missionary expansion.
Holiness for Victorious Life
Early Pentecostal literature and periodicals such as The Pentecost, The Apostolic Faith, and The Pentecostal Evangel consistently emphasized holiness. These publications discussed the necessity of sanctification and described the character of a sanctified person. The Pentecost explicates, “Sanctification means cleansing from all sin, a pure heart and a right spirit; the motives, desires, aims single to God’s glory, a heart of pure, unsullied, unselfish to man and to God. Hence, it is deliverance from envy, jealousy, peevishness, bigotry, licentiousness, pride, etc.”
Early Pentecostals firmly believed that holiness is indispensable for a victorious Christian life. The Pentecost explains that “sanctification brings victory over the world, the flesh, and the devil because it imparts sufficient participation in the divine nature for this purpose.” When holiness takes possession of a person, it shapes Christian character, especially humility. The closer one lives to God, the smaller one appears in one’s own eyes, while God becomes bigger. He loses sight of himself and sees only Jesus Christ. There is no saying “I am holy,” but rather “He is holy and I am wretched.”
Guided by this understanding of holiness, early Pentecostals in Kerala adopted a radically transformed lifestyle. Practices and occupations perceived as contrary to holiness were decisively rejected. Many destroyed arecanut and betel leaf plantations, even though these were their primary sources of income. Some believers abandoned the sale of items such as beedis and cigarettes, despite the economic risks involved. Out of a deep commitment to holiness, they also renounced personal luxuries, including the use of cosmetics. Even believers forfeited ancestral property or were expelled from their homes because of their faith.
Early Pentecostals strongly emphasized holiness as an essential expression of Christian life, which shaped both personal conduct and communal identity. One visible outcome of this emphasis was the rejection of ornaments and certain social practices, a discipline that continues in many Pentecostal communities today. Because of their distinct lifestyle, Pentecostals were often mockingly labelled by others as “the separated ones” or dismissed as a “sect.” Activities such as watching movies, engaging in loose talk, smoking, and other vices—often tolerated in some mainline churches—were rejected in Pentecostal circles. However, these practices were not merely imposed as prohibitions. Rather, Pentecostals understood them as natural consequences of experiencing the joy of salvation and the sanctifying work of the Holy Spirit. Through Spirit baptism and sanctification, worldly attractions lost their appeal, and believers embraced a transformed way of life in which holiness redefined values and priorities.
Beyond personal ethics, the Pentecostal understanding of holiness generated a radical social vision, especially within the Indian context. The caste system, a deeply entrenched social evil, had long dehumanized Dalits and lower-caste communities. In Kerala, caste discrimination was so severe that Dalits were denied access to public roads, homes of upper castes, and even places of worship, including churches. Religious spaces often mirrored the same social hierarchies prevalent in society.
The Pentecostal movement in Kerala, however, brought about a remarkable transformation. Pentecostal congregations welcomed Dalits, Syrian Christians, and converts from other faiths into a shared worshiping community. Members sat together, ate together, prayed together, and supported one another, sharing even their limited financial resources. This social equality was not the result of a carefully planned reform agenda or deliberate social strategy. Most early Pentecostal converts were poor, uneducated or semi-educated, and drawn from the lower strata of society, making the formation of an intentional egalitarian programme unlikely.
Instead, this transformation emerged organically from their experience of sanctification and the liberating presence of the Spirit of God (2 Cor. 3:17–18). The joy, freedom, and holiness they experienced produced a profound shift in attitudes and relationships. Thus, for Pentecostals, the doctrine of holiness was not merely a theological concept but a lived reality—one that shaped personal conduct, dismantled social barriers, and created a new community grounded in equality.
The Contemporary Scene
However, after more than a century of the Pentecostal movement, much of its original vigour and passion for holy living appears to have diminished. The integrity in word and action, the separated lifestyle, and the godly character that once gave Pentecostals a distinct identity are now partially eroded. Increasingly, instances of compromised personal integrity, weakened moral consciousness, and lack of truthfulness are being observed within the movement. Reports suggest that, in the pursuit of positions within church hierarchies and success in denominational elections, some leaders resort to unethical practices such as bribery, verbal abuse, and even physical violence. The spirit of forgiveness and reconciliation, once central to Pentecostal spirituality, is often absent.
Furthermore, cases of financial misappropriation, moral failures, and prolonged court disputes have become alarmingly common in denominational contexts. As a result, Pentecostals have reached a stage where they are scarcely distinguishable from the older denominations they once separated. These developments can be largely attributed to improved economic status and the growing influence of broader societal values. Economic prosperity, along with cultural and social pressures, has taken a significant toll on the movement. This decline is particularly evident in regions where Pentecostalism has become well established and institutionalized.
Now there is an urgent need to return to the original biblical understanding of holiness and the early Pentecostal practices that emphasized spiritual victory amid the morally declining tendencies of contemporary society. While holiness is bestowed by the Holy Spirit, believers must actively pursue it through self-examination, repentance, moral discipline, and a sustained personal walk with the Lord. Christians are called to cooperate with the Spirit in their growth toward holiness. Moreover, leaders and pastors should take the lead to bring a peaceful atmosphere in the administration of denominational settings leaving aside personal interests and leadership ambitions.
As we conclude, let us surrender ourselves as the Apostle Paul exhorts: “yield ourselves to God” (Rom. 6:13) and “present our bodies as a living sacrifice, holy and acceptable to God” (Rom. 12:1). Holiness defines Pentecostal identity and remains essential for the vitality and witness of the movement in the contemporary world.
