Entry · catalog no. 4332
sanctified
/ /ˈsæŋktɪfaɪd/ /SANK-tuh-fyd
adjective · Mississippi, then Memphis and nationwide · 1890s
✓ Verified
1.
Of a person: having received entire sanctification, a second work of grace after conversion — and by extension, living visibly by it. Said with respect, and sometimes with a little distance.
“Don't cuss around Miss Ruthie, she sanctified.”
2.
Of a church, a service, or a sound: belonging to the Holiness and Pentecostal tradition — instruments in the sanctuary, dancing, polyrhythmic handclapping, the shout. The style that fed gospel, then soul, then rock and roll.
“That was a sanctified beat behind her, straight out of the church house.”
Origin & Attribution
Black Holiness and Pentecostal churches of the South, from the 1890s. Sanctified is not a Black coinage — it is Wesleyan theological vocabulary, English and white in origin, describing entire sanctification as a second work of grace. What is Black is the reclaiming: Charles Price Jones and Charles Harrison Mason were expelled from their Black Baptist association for preaching it, and Mason organized his first Holiness congregation out of a revival in Lexington, Mississippi in 1897, meeting in a house and then in an abandoned cotton gin house. Traveling to Little Rock later that year he took the name Church of God in Christ. In 1907 Mason went to the Azusa Street revival in Los Angeles, received the baptism of the Spirit, split with Jones over whether tongues were its evidence, and reorganized COGIC as a Pentecostal body out of Memphis. It is now the oldest and largest Black Pentecostal denomination in the country. The Sanctified Church as a named category is an umbrella — COGIC and its kin, not one denomination — and it entered the scholarly record largely through Zora Neale Hurston, who wrote about it in Nancy Cunard's Negro anthology in 1934 and whose posthumous 1981 collection took the phrase for its title. Note that Hurston's framing, Sanctified worship as a protest against the high-brow tendency in Negro Protestant congregations as Negroes gained education and wealth, is an argument and should be attributed to her, not stated as neutral fact. Some date the Jones and Mason work to 1895; COGIC's own history uses 1897.
1897
Mason organizes his first Holiness congregation in Lexington, Mississippi, and names it Church of God in Christ
1926
Arizona Dranes records for OKeh — barrelhouse piano behind gospel singing
1934
Hurston writes on Sanctified worship in Nancy Cunard's Negro: An Anthology
Region of origin
West
Midwest
N.East
South
The South
Mississippi, then Memphis and nationwide · 1890s
Spoken by
Black Holiness and Pentecostal congregations, Mississippi and Memphis outward
$SANCTIThe Record · cultural traction
▲ Steady129 yrs
ahead of the mainstream
70/100
peak cultural energy
Introduced to English by the culture — logged here before the mainstream caught on.
Cultural usage — the recordMainstream search interest
First used
1897
in the culture
Cultural energy indexed from documented usage, search interest, and citation frequency. The recorded date is the archive’s permanent point of record.
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Houston, TX
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Citations & Sources
■
"Characteristics of Negro Expression" and "Spirituals and Neo-Spirituals," Zora Neale Hurston, in Negro: An Anthology, ed. Nancy Cunard, Wishart, London — essay · 1934
book
■
"Together and in Harness: Women's Traditions in the Sanctified Church," Cheryl Townsend Gilkes, Signs 10:4, pp. 678-699 — scholarship · 1985
published
■
Women in the Church of God in Christ: Making a Sanctified World, Anthea D. Butler, UNC Press — scholarship · 2007
book
■
+ Cite a sourceArizona Dranes, OKeh sessions, Chicago, 17 June and 15 Nov 1926 and 3 July 1928 — recordings · 1926
researched
See also