The very mention of holiness can conjure up images of dower saints dressed in black garb, expressionless countenances, and a total lack of joy or fun. Think American Gothic without the pitchfork. The Holy River of God points to a picture of Christian holiness that is living, vibrant, engaged, and filled with joyous expectation. In the opening sentences, the holiness stream of Christian faith is described as “wide and deep,” “full of life and inspires life wherever it goes” (page 3). The book is a collection of chapters written by authors representing a wide variety of Christian denominations. The entire work is edited by Barry Callen faculty member of Anderson University, editor of the Wesleyan Theological Journal, and an editor at Aldersgate Press.

The vision of holiness that is characteristic of those who participate in the river is a work of the Spirit carried out as a “steady stream of purifying love” (page 6). It is “God’s holiness proceeding from love,” which “brings life wherever it goes in the world.” Wherever this holiness stream flows, those who choose to immerse themselves in it are transformed. They become the “reflection of God, … compelled by love, … to the end that lives are restored, systems are redeemed, and all of creation is being made new” (page 6).

The roots for this vision of holiness are found in the theology of John Wesley. However, Wesleyan holiness is by no means monolithic. How Wesleyan holiness is understood and implemented is widely diverse. This diversity is not viewed as an impediment, but is an asset. It deepens the movement to provide a “fuller vision of God’s holiness and love” (page 8).

The biblical basis of this holiness focus is based in God’s command for his people to be holy (1 Peter 1:14-16). “The entire biblical narrative is about holiness granted, lost, and recovered” (page 15). Throughout the Church’s history this holiness tradition has been manifested in Catholicism, both Roman and Orthodox, in the Radical Reformation, especially in Great Britain in the ministries of John and Charles Wesley, in the US in the 19^th century, and in the 20^th century with the rise of Pentecostalism. Each expression was a “fresh search for a credible Christian holiness that truly transforms lives and advances the kingdom of God on earth” (page 18).

After a few short chapters on the prominent characteristics of Wesleyan Holiness and the development of Wesley’s teachings in the US and internationally, the book goes on to describe the formation of the Wesleyan Holiness Connection and those denominations that are part. The Wesleyan Holiness Connection, or WHC, was principally founded by Kevin Mannoia. He describes the connection as an idea that formed over a long period of time through conversations, meetings, and study groups (page 143). The first of those conversations occurred in 2002 at a breakfast attended by Mannoia and a few friends. They realized that churches that possessed a holiness heritage lacked a means of sharing the common mission to spread scriptural holiness across the land (page 145). With the help of additional scholars, Mannoia formed the Wesleyan Holiness Study Project. The Project consisted of about 40 scholars from 13 different historical Wesleyan-Holiness denominations. Their objective was to “commit to a fresh articulation of holiness in the 21^st century” (page 145). The Project produced two significant documents: The Holiness Manifesto, and Fresh Eyes on Holiness: Living Out the Holiness Manifesto. In September of 2006, at the end of the Project, those who participated met to work out their next steps. They agreed that there was a future for the infant movement, and the Wesleyan Holiness Connection was born. The Connection has since grown to consist of several regional networks throughout the US, Brazil, Kenya, the Philippines, and the United Kingdom as well as a collection of associated ministries and a publishing house, Aldersgate Press.

In this guest editorial, Eddie Hyatt points us to Jesus as antidote to wayward spirituality.

While driving to class a few days ago I asked God for a theme for that day. I was teaching from the book of Colossians and had a vague idea where I was going, but desired more clarity about a theme for that lesson. As I prayed and worshipped, the phrase “Don’t Lose Your Focus” was strongly impressed upon my heart and mind. This phrase remained so pronounced in my heart that, at the beginning of the class, I wrote across the board in large letters “Don’t Lose Your Focus” and announced it as the theme for that lesson. I was then astounded at the sequence of events that unfolded.

As I taught that morning, the Holy Spirit seemed to direct our attention to what some New Testament scholars call “The Colossian Heresy.” Although I had taught on the subject before, on this particular day I seemed to receive new and fresh insight into the nature of this 1st century heresy. In essence, they had lost their focus on Christ. After the class was over, I went to the main auditorium where a guest speaker was addressing the student body. As I listened to this individual, well known in the prophetic/apostolic movement, I was astounded to hear “The Colossian Heresy” that I had just delineated being propagated to the student body.

The Nature of the Colossian Heresy

The problem in Colosse was that the believers had lost their focus on Christ and were being distracted by other, even legitimate, things. Paul’s answer was to keep directing their attention back to Christ as the source and fullness of everything they needed. They did not need to look to some other source for knowledge of God, For in Him [Christ] dwells all the fullness of the Godhead bodily (2:9). There was no need to look elsewhere for some plan or process for achieving spiritual maturity for, You are complete in Him who is the Head of all principality and power (2:10). They did not need to turn to other avenues for obtaining special wisdom and knowledge, for in Christ, Are hidden all the treasures of wisdom and knowledge (2:3). What was it that was distracting the Colossians and causing them to lose their focus? It was a preoccupation with their own spirituality. They were obsessed with how to be “spiritual” and had become preoccupied with supernatural phenomena such as visions and angelic visitations (2:18). In Col. 2:18 Paul refers to the worship of angels and what he [the heretical teacher] has seen, i.e., visions (NIV). The word “worship” in this passage is a translation of the Greek word threskia and is not the normal word for “worship” in the New Testament. Besides Col. 2:18 it is found in only three other places in the New Testament, Acts 26:3 and James 1:26, 27, where it is translated as “religion.” The point seems to be that the Colossians had developed a “religious” fascination with angels and visions. Why is this a problem? Their fascination with such sensational phenomena has distracted them from their one and only true Source, Jesus Christ. Because of their fascination with esoteric, sensational phenomena, they are no longer, Holding fast to the Head from whom all the body, nourished and knit together … grows with an increase that is from God (2:19). This is serious, for only by abiding in Christ and holding fast to Him can the Colossians experience the fullness of salvation and arrive at spiritual maturity. To complicate matters, the spiritual experiences, with which they are so enamored, have become a basis for pride. They consider themselves a notch above other Christians because of these supernatural encounters. They are an elite group. Although they purport to be humble, it is a false humility that is betrayed by their attitudes and actions (2:18). Perhaps referring to their most prominent teacher, Paul says that he, like his followers, is vainly puffed up by his fleshly mind (2:18).