The third serious tension on the way to "more and more, better and better" was created by those who insisted that better was not good enough. They said the churches should be producing the best Christians--those who had received the "second blessing" of holiness. The Evangelical Discipline of 1844 asserted that every Christian should attain complete holiness in this life--"all self-will and selfishness must be subdued."
In the late 1850s William W. Orwig, an Evangelical bishop, argued that those who had not obtained entire sanctification would go to hell. Debating with Bishop Orwig, Solomon Neitz insisted the "root of evil" is not rooted out of persons by the experience of salvation. From debates of this sort sprang a number of church schisms and support for the holiness movement.
This movement--led for a time by John S. Inskip, a Methodist--held the first holiness camp meeting at Vineland, New Jersey, in 1867, although holiness type emphases were in part responsible for the founding of the Wesleyan Methodist Church in the 1840s and the Free Methodist Church in the 1860s. Soon the holiness movement was promoting the "second blessing," defining it as the heart being "cleansed from all corruption and filled with the perfect love of God," and claiming it was in accord with John Wesley's thinking. In the 1880s and succeeding decades, holiness churches drew members from Methodist, United Brethren, and Evangelical congregations.