1. Introduction
Many Apostolic Pentecostal churches are known for emphasising strict “holiness standards”, including modest dress, uncut hair for women, abstention from jewellery, and lifestyle separation from secular culture. These standards are rooted in both doctrinal interpretations of Scripture and historical developments within the Pentecostal movement, particularly those with Oneness or restorationist convictions.
2. Defining “Holiness Standards”
| Category | Common Standards |
|---|---|
| Dress and appearance | Long skirts for women, modest attire for men and women, uncut hair (women), short hair (men) |
| Jewellery and adornment | Rejection of makeup, earrings, or ornate accessories |
| Entertainment | Avoidance of secular media, dancing, gambling, and worldly amusements |
| Lifestyle | Sobriety, non-smoking, no alcohol, and sometimes restrictions on sports or schooling |
These practices are particularly enforced in churches aligned with the United Pentecostal Church International (UPCI), Pentecostal Assemblies of the World (PAW), and other Oneness Apostolic bodies.
3. Biblical and Theological Justifications
3.1 Holiness as a Biblical Mandate
“Be ye holy, for I am holy” – Leviticus 11:44; 1 Peter 1:16
Holiness is seen not merely as moral purity but separation from worldliness. Apostolic churches interpret holiness as encompassing outward appearance and behaviour, not just inward disposition.
3.2 Specific Scriptural References
| Practice | Biblical Basis |
|---|---|
| Modest dress | 1 Timothy 2:9–10 – “women should adorn themselves in modest apparel…” |
| Uncut hair for women | 1 Corinthians 11:5–15 – long hair is a woman’s “glory” and a symbol of submission |
| Non-conformity to the world | Romans 12:1–2 – “Do not be conformed to this world…” |
| Abstaining from worldly lusts | Titus 2:12; 1 John 2:15–17 |
These verses are interpreted literally and prescriptively, forming the foundation for lifestyle prescriptions in Apostolic teaching.
4. Historical Development
4.1 Early Pentecostalism
- Azusa Street Revival (1906) sparked a holiness movement that emphasised Spirit baptism, tongues, and moral purity.
- Influenced by 19th-century Wesleyan and Holiness traditions (e.g. Methodism), which linked sanctification to external conduct.
- Early Pentecostal women (like Aimee Semple McPherson) often dressed modestly, though not uniformly by later standards.
4.2 Oneness Pentecostalism and Legalism
- Oneness groups rejected the Trinity and promoted a more rigorous lifestyle separation, viewing outward holiness as evidence of inward regeneration.
- By mid-20th century, formal dress codes and rules on appearance became identifiers of “true holiness” churches.
5. Theological Rationale: Identity and Witness
5.1 Separation from the World
Holiness standards are viewed as visible markers of one’s spiritual transformation and distinctiveness from secular society.
5.2 Gender and Authority
- Hair regulations, particularly for women, are interpreted as signs of spiritual authority and submission (1 Corinthians 11).
- Male–female distinctions are strongly reinforced through appearance.
5.3 Evangelistic Purity
- Personal appearance is tied to witness and moral credibility.
- Conforming to holiness standards is often seen as obedience to divine order, not legalism.
6. Criticisms and Challenges
6.1 Legalism vs Grace
Critics argue that:
- These standards risk replacing the gospel of grace with external legalism (Galatians 3:1–3).
- They can exclude or shame believers who do not conform outwardly, reducing holiness to visible compliance rather than spiritual maturity.
6.2 Cultural vs Eternal Commandments
| Viewpoint | Evaluation |
|---|---|
| Supporters | Believe holiness standards reflect eternal biblical principles of modesty and purity. |
| Critics | Argue many rules reflect 20th-century American or rural cultural norms, not timeless Christian ethics. |
6.3 Gender Disparity
- Women disproportionately bear the burden of holiness codes.
- Feminist theologians critique the reinforcement of patriarchal norms under the guise of biblical modesty.
7. Comparative Denominational Views
| Denomination | View on Holiness Standards |
|---|---|
| UPCI / PAW | Mandated, often required for membership and leadership. |
| Assemblies of God | Encourages modesty, but no rigid dress codes; focuses on internal transformation. |
| Evangelical churches | View modesty as a general principle, applied contextually rather than prescriptively. |
8. Scholarly Commentary
| Scholar | Perspective |
|---|---|
| Cheryl Bridges Johns (2001) | Argues that Apostolic holiness codes reflect both a pursuit of sanctity and a reaction to modernity. |
| Grant Wacker (2001) | Notes that early Pentecostalism was more fluid, but standardised over time due to institutionalisation. |
| David K. Bernard (UPCI) | Defends holiness standards as biblical, counter-cultural, and necessary for Christian witness. |
9. Summary Table
| Aspect | Supporters Say | Critics Say |
|---|---|---|
| Biblical basis | Rooted in NT teachings on modesty and holiness. | Selective and overly literal use of texts. |
| Spiritual witness | Distinct appearance helps believers be “a light” to the world. | Can become a form of external religiosity. |
| Gender roles | Reflect biblical headship and submission. | Reinforce patriarchal control. |
| Cultural identity | Builds group cohesion and spiritual discipline. | Can become exclusionary and rigid. |
10. Conclusion
The strict holiness standards of many Apostolic churches arise from a sincere desire to live biblically separated, pure lives, reflecting their interpretation of Scripture and identity as a Spirit-filled people. While rooted in biblical commands for modesty and holiness, these practices are also shaped by historical, cultural, and gendered factors. They continue to provoke dialogue over grace vs law, internal vs external holiness, and the role of culture in interpreting Scripture.
11. References
- Bernard, D. K. (1997). Practical Holiness: A Second Look. Hazelwood, MO: Word Aflame Press.
- Johns, C. B. (2001). Pentecostal Formation: A Pedagogy among the Oppressed. Sheffield Academic Press.
- Wacker, G. (2001). Heaven Below: Early Pentecostals and American Culture. Harvard University Press.
- Yong, A. (2005). The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology. Baker Academic.