The ArminianA PUBLICATION OF THE FUNDAMENTAL WESLEYAN SOCIETY
VOLUME 38 SPRING 2020 ISSUE 1
ARMINIANISM: A MOST MISUNDERSTOOD THEOLOGY Julian Pace
don’t think it would be an understatement their rejection of Arminian theology. Turn on to say that Arminian theology has fallen on Christian radio or attend a Passion Confer- Ihard times in recent years. I think this is be- ence and you will hear sermons and see doz- cause many of the United States’ most influen- ens of resources written by these men. While tial preachers tend to be far more sympathetic many theologians teaching at seminaries in the toward Calvinism than Arminianism. Indeed, United States are Arminians, I can’t think of some of America’s best-known preachers do an American preacher who openly professes to not make any bones about the fact that they be an Arminian and enjoys the influence and are staunch Calvinists. Pastors and theolo- popularity of a John MacArthur. MacArthur gians like John MacArthur, John Piper, Matt has authored one of the most popular study Chandler, David Platt, and Al Mohler openly Bibles in the United States. Can you name a profess their embrace of Calvinism as well as study Bible written by an equally influential Arminian preacher? THE ARMINIAN MAGAZINE I am also convinced that many people are Volume 38 SPRING 2020 Issue 1 fearful of claiming to be Arminian because ISSN 1085-2808 of the charges that have been leveled against it by some of the United States’ most promi- Arminianism: A Most Misunderstood Theology ...... 1 nent preachers. Influential Calvinist preachers A Blow to the Root: The Necessary Connection Between such as John Piper and R. C. Sproul have of- Inerrancy and Entire Sanctification in Recent Wesleyan ten critiqued Arminian theology as man-cen- Theological Discussion (Part 2) ...... 3 tered, semi-pelagian, and barely Christian. These Calvinistic Assumptions (Part 7) ...... 6 preachers and theologians are listened to by Spurgeon and Wesley: Unity in Christ Amidst millions of American Christians and have a Theological Differences ...... 7 major impact on the American church’s think- Wesley and the Pirates of Penzance ...... 8 ing, practice, and spirituality. Thus, when they Reconsidering Our Theology of Christian Perfection . . . 9 hear these preachers speak negatively about The Universal Atonement in 1 John 2:2 (Part 3) . . . . .12 Arminianism, many Christians understand- A Word from Watson ...... 13 ably conclude that these well-educated and The Work of the Holy Spirit in Inspiration and eloquent preachers must certainly be right. Confirmation ...... 14 However, I am convinced that Arminian the- visit our web site at
THE ARMINIAN - Page 2 There are aspects about the Reformed tradi- against Arminianism so that people will give tion I genuinely appreciate. Thus, my goal here it a fair hearing once more. I think someone is not to smear Calvinism or its proponents, who approaches Arminian theology with an even though I ultimately can’t affirm some of open mind will find that this doctrinal system what it teaches. Rather, my goal is to dispense takes seriously the depraved nature of people, with some of the more common, and I think robustly affirms God’s sovereignty, and is thor- erroneous, objections that have been leveled oughly grounded in the biblical witness. A BLOW TO THE ROOT: THE NECESSARY CONNECTION BETWEEN INERRANCY AND ENTIRE SANCTIFICATION IN RECENT WESLEYAN THEOLOGICAL DISCUSSION Part 2 William Ury
aving served in a theological school with- real objective support for recovering a strong in the Wesleyan/Holiness tradition for doctrine of Scripture. The world of revelation Htwo decades, I recognize the cost of relating in- remained split between the God who reveals errancy and entire sanctification. At nearly ev- himself and the text which contained the Word ery level of research and ministry within many of God. Most of the Western Church, in which of our denominations there is a growing sense the Wesleyan/Holiness tradition is ensconced, of a reserve regarding the nature of Scripture has been left with a split reality within which and the nature of salvation. The majority of to function and to attempt to offer truth. what follows is a theological survey of several It may be also that we are operating un- discernible shifts that are present in the Wes- der Hume’s skepticism, or as Wesley put it, his leyan Theological Journal (hereafter WTJ) from “insolence.” Our plausibility structure has been 1966-2008. There are many articles in theWTJ so diminished that we are no longer able to that pertain to some element of both of these confidently proclaim that God has spoken or major doctrines of the church, but very few on speaks truly beyond issues of faith and practice. the two specific issues, at least overtly, after the We have let others draw the line and have tried first decade. There are none that relate the two to fit exegesis, theology, and soteriology within theologically after that period of time. that prescribed Procrustean framework. Reve- The ideological shift of the lation has been so reduced that it is very rarely twentieth century regarding referred to as a miraculous work of God for the objective revelation sake of his own. No miraculous words means no miraculous salvific work—if logic pertains. We have been told from every sector of While we may never be able to return to theological scholarship that it is arrogant and a theological discussion doing its business out ludicrous to claim a distillation of truth in re- of a belief that God did speak and act in ways vealed words or propositions. Language games that were truly recorded in the original doc- and the cultural influence on symbols which uments of Scripture, we should be rigorously depict reality have become isolated linguistic honest about why it is that we cannot. Wesley- subcultures which are defined by their own ans attuned to the theology arising out of our experience. Neo-orthodoxy did not offer any ranks have experienced for four decades the in-
THE ARMINIAN - Page 3 creasing inclusion of other views of scriptural to and used Scripture in all that he produced. authority—all of which reject inerrancy. What He did not keep “problems” with the text hid- has been the result? One is a theological com- den, but neither did he confuse biblical crit- munity in which inerrancy is no longer used icism with the truth that God had inspired freely, and infallibility or authority are used to actual people to communicate truly in the cover just about any perspective. One wonders divine-human Word. No one knows for sure if the loss of an emphasis on the crisis of en- what terminology he would agree with regard- tire sanctificationing the veracity of Scripture three centuries Wesley viewed the doctrine of has also given way later. While the advocates of various positions to a more accepted on Scripture and inerrancy choose the por- Scripture and the doctrine of view of holiness as tions of his multifaceted corpus which support sanctification inseparably. almost exclusively a their agendas, one must be willing to allow his concept of growth writings to point toward our present situation. in Christian character. That would mean that What is clear is the absolute dependence he we are not offering anything substantively dif- displays on every sector of Scripture to pro- ferent than the larger evangelical spectrum of claim freedom from original sin and inbred sin. soteriology. It is not sufficient, in my reading, to say that The question remains for Wesleyans, can soteriology is the sole purpose of revelation for the triune God of holy love communicate his John Wesley. His ordo salutis was telic. It was moral character to us through special revela- incorporative of the sanctification of the heart tion, in all of its forms, and can he also impart and life at every point. The metaphors used for that moral love as salvation in it fullness? The presenting holiness from Scripture were drawn Wesleyan tradition, at its best, has held that the from every sector of the text. He saw the truth moral law is true, not just because the revealed of God in every word of Scripture and that law is true, but that the context in which it truth, if properly understood, was to have im- was given was historically accurate. And being mediate moral and ethical implication in the thus revealed, it can subsequently and actually life of the believer. Speaking of the full resto- be written on the heart of any believer, in the ration of the image of God as revealed by the same time and space as the Scripture referenc- triune Persons in salvation history, he wrote, es, who desires to participate in the nature of “Everything in Christianity is some kind of God’s gracious gift of holiness. anticipation of something that is to be at the Does historic Wesleyanism hold end of the world.” His teleological theological interpretation to an inerrancy of Scripture in of Scripture, which was for him (after 1729) relation to the doctrine of entire only and always the final, and thus absolute, sanctification? authority for truth, has been explored by many and deplored by many more. The undeniable Wesley was aware of the best scholarship result of any foray into the doctrine of Scrip- on Scripture in his day. He mentions at sever- ture in Wesley and his understanding of the al points of the Notes insights garnered from doctrine of sanctification is that he viewed much research into textual evidence of his day. them inseparably. His distinctive teleological The Notes actually accompanies his own trans- soteriology was based entirely upon the verac- lation of the New Testament, and it showed a ity of Scripture which presupposed the God remarkable amount of textual correction of the who is eternally true. To disconnect theology Authorized Version. from revelation and its requisite goal, described There is no better term yet produced in our in a variety of ways, is to lose the Wesleyan tra- day than inerrancy for the way Wesley referred dition. The Holy One made the universe as
THE ARMINIAN - Page 4 the context for his relationship with his own vine inspiration and the salvation from inward people that reflect his holiness. The objective sin. They viewed the integrity of Scripture as standard, revelation, for him, is always personal crucial to what could be believed about a heart first and foremost. The medium of self-revela- freed from self-will. tion is trustworthy because it issues from the A review of the articles in the first issue of faithful intra-communicative love of the triune WTJ would reveal the bold language of both God. Historical facts, poetic and wisdom liter- inerrancy and entire sanctification. The robust ature, and the accompanying propositions are statements about the Bible and the reality of crucially important; but they are truest as they a heart transformed by the Holy Spirit and lead one to God and to the fullness of his life. filled with perfect love are ubiquitous. Charles Wesley was willing to build upon the exe- Carter suggested that we must take “the gesis of the Reformation and the early church Holy Scriptures to be the utterances of God.” in the creative milieu of the Anglicanism of Mildred Bangs Wynkoop’s first article was his day to offer a fuller rendition of Scriptural straightforward on Scriptural injunctions to holiness than had ever been advanced before, holiness. Kenneth Grider discussed the Greek theologically, anthropologically, and ecclesi- tenses pertaining to the theology of sanctifica- ologically. Wesley was as clear as anyone be- tion out of a concern for the “radical, critical fore or after his time They had a maximalist view of biblical scholarship” from which some “Wes- regarding the rela- leyans have unwittingly borrowed elements of grace regarding inspiration and tionship between both methodology and message” that “cannot experience and sanctification. be harmonized with the biblical message of Scripture. His con- full salvation.” tinued confrontation with the subjective bent This period was not without its own dis- of the mystics of his day and the accusation of agreements. Leo Cox indicated that inerrancy fanaticism from his Anglican peers forced him and the “baptism of the Holy Spirit” were is- to explain the relationship between Scriptur- sues that raised the most concern during that al truth and the confirmatory nature of Spir- period but did not, by his estimation, divide it-enabled experience. For him, experience was the WTS. Charles Carter clearly advocated only confirmatory of Scripture. It never proves the sanctification of the apostles at Pentecost anything without the Word as an a priori foun- as the culmination of the redemptive process. dation. Though supportive of the ethical cleansing at An attempt to delineate Pentecost, Robert Mattke hints at the debate “periods” within Wesleyan/ concerning Wesley and Fletcher on Pentecos- Holiness thought where the tal sanctification and the language regarding doctrine of Scripture directly the Spirit’s baptism there. Wilber Dayton tied the inerrancy of Scripture with the theological impacted the doctrine of entire foundations of the church. W. Ralph Thomp- sanctification son raised concerns with the inerrancy issue soon after the beginning of the organization. 1965-1975 The presentation of the “maxi- The interchange was healthy and sustained. malist” school. The language which Wesley used regarding There is little doubt that the earliest found- Scripture became the gristmill for the chasm ers of the WTS were committed to the rela- to deepen between the two major schools of tionship between inerrancy and entire sancti- thought. William Arnett quotes the preface to fication. They had a maximalist view of grace the Notes where Wesley states his intention to with regard to the supernatural elements of di- “give the direct, literal meaning of every verse,
THE ARMINIAN - Page 5 of every sentence, and as far as I am able, of ev- as he called himself, added a dimension to ery word in the oracles of God.” The split had theology that had never been an integral as- begun between those who were more impa- pect of it before. She knew that “heat will be tient with the more traditional interpretations generated by ‘perfect love’ discussions, but the of Wesley. As with every other theological heat can fuse the isms into a dynamic spiritual family in the West, decisions were made which unity-in-diversity.” set a trajectory. In her presidential address at the tenth Editor’s Note: Stephen W. Paine told how anniversary of the WTS, Wynkoop enumerat- the WTS dropped inerrancy in 1969 to ac- ed various areas of needed attention. Among commodate scholars who held more liberal many wide swaths she cut, she underscored views of scholarship. Apparently they were dis- the crucial substance, the “basic, biblical and qualified from membership in the WTS, but unchanging truth,” of the real Wesleyan con- their own denominations did not require ad- tribution to Christianity. She stated that Wes- herence to inerrancy. The WTS vote was 1412. ley’s lifelong biblical study was to unlock the “The Bible, Its Relation to Fellowship Among scholastic doors of harsh and cold post-Refor- Holiness People.”The Wesleyan Advocate 128:9 mation ideologies and as a “man of one Book,” (May 4, 1970) 89.
CALVINISTIC ASSUMPTIONS Part 7 Gil VanOder
alvinists assume God ordained evil. Ed- to accomplish his will. But God is in need of win Palmer wrote: “All things that happen nothing. So, God didn’t need sin to display his Cin all the world at any time and in all histo- full glory; but he chose to create sin anyway, ry come to pass because God ordained them. even though he could have accomplished his Even sin—the fall of the devil from heaven, the will another way. The same is true for God’s fall of Adam, and every evil thought, word, and creation of humans. According to Calvinism, deed in all of history. It is even biblical to say God creates humans and then sends the ma- that God has foreordained sin.” R. C. Sproul Jr. jority of them to hell for his glory. If God must wrote: “God created sin.” ordain the preponderance of mankind to eter- Of all the assumptions Calvinists accept as nal suffering in order to get glory for himself, true, this one maligns the character of God the then God needs men to get what he wants. If most. In the beginning, God said everything he does not need people and is able to receive he made “was good” (Gen. glory in a different way, then he is monstrously God did not create sin. 1:4, 12, 31). If everything cruel because this is the way he has deliberately God made is good, then, ac- chosen to receive self-glorification. cording to Calvinists, sin and evil are actually No, God did not create sin. Verses like Jer- good because they were ordained by God. If emiah 7:30-31; 19:3-6; and 32:35 make that sin is a good thing, then why does God hate it? clear. It must be conceded that God did cre- Why does God become angry with this good ate the conditions that made evil possible. That thing that he created? is, he gave other beings the awesome power Calvinists claim that sin is a good thing of choice. By doing so, he also gave them the because it serves the purpose of giving God power to create evil. It is not unlike a chemist the opportunity to display his justice and glo- who creates two chemicals that, if used sepa- ry. So, according to Calvinism, God needed sin rately, can do nothing but good. At the same
THE ARMINIAN - Page 6 time, he is aware that mixing the two chem- cannot blame God for what we ourselves have icals would create a poisonous explosion and created. Granted, God—as the master chem- warns his assistant never to mix them together. ist—knew the serious risks involved in giving One day the assistant, overcome with cu- us the gift of choice; but he knew that love re- riosity as to whether the chemist is telling the quired it. If he wanted to force his creations to truth, decides to disobey the strict command love and trust him, he would have created slaves and mixes the chemicals. After the firefighters or robots but not people. God desired to cre- sort through the debris, whom do they blame ate people in his own image with the capability for the poisonous explosion, the master chem- of responding volitionally to both his love and ist or the foolish assistant? If only the assistant his commands. As a result, he also had to cre- had trusted the master chemist and obeyed his ate us with the potential for rejecting both his warning, the explosion would not have hap- love and his commands (warnings). He took pened. the risk completely aware that the “explosion” The same is true for evil. God created hu- would occur and that we would disobey. He mans (good things). He also created and gave also knew he would have to do something to to them the power of choice (another good take care of the “mess” at great price to his only thing). He warned them, however, that they Son. But that’s how great his love is for us. should not use their power of choice unwise- ly by disobeying him. Regardless of the warn- Editor’s Note: Gil’s new book, Five Rea- ing, they foolishly used their power of choice sons to Believe in Calvinism and Fifty Reasons to disobey God’s commands and thus created Not To, has just been published by Schmul evil. Sin and all of its ugly results then came Publications. It is available through them for into existence, not at the hand of God, but as $13.99. Call 800-772-6657. a result of the disobedient choices made. We
SPURGEON AND WESLEY: UNITY IN CHRIST AMID
THEOLOGICAL DIFFERENCES Dan Shepherd
hile such classifications are admittedly be the best-known Calvinist outside of Calvin subjective, most scholars would at least himself. To modern thinkers, this distinction beW willing to admit that identifying John Wesley separates the two men into disconnected and and Charles Haddon Spurgeon as the dominant opposing camps. The assumption is that the Christian leaders of their respective generations differences between them are an impossible is within the scope of reasonableness. Though gap and that some shade of enmity must nat- the ends of their ministries are separated by urally exist between them—and between their about one hundred years, each man’s spiritual many followers. influence on his society and culture was nothing Of course, both men had very strong state- short of astounding, indeed, supernatural. ments about the other’s theological founda- Yet, each had a passionately held but wildly tion, statements that to modern ears can sound divergent view of life’s most vital question: how almost excessively belligerent, and one—this man is reconciled to God and saved from sin. side of heaven—will never know what John Wesley’s name yet today is almost synonymous Wesley may have thought of Charles Spur- with Arminian theology, and Spurgeon may geon; but Spurgeon’s comments about John
THE ARMINIAN - Page 7 Wesley are, for the most part, respectful and, at we begin to find fault and criticize. times, almost reverential. Elsewhere, he commented upon Wesley’s A cursory search of the electronic version “vital godliness” (April 11, 1861). Later, in his of Spurgeon’s collected sermons indicates that Autobiography, Spurgeon wrote, “If there were the word “Wesley” is used nearly 400 times, wanted two apostles to be added to the number and the vast majority of these are very posi- of the twelve, I do not believe that there could tive references. For example, in a sermon from be found two men more fit to be so added than James 4 dated February 7, 1892, Spurgeon ex- George Whitefield and John Wesley” (Vol. 1, presses his astonishment that Wesley’s Journal p. 173.). includes information that the great evangelist Spurgeon’s admiration for Wesley is a did something for the kingdom of Jesus every powerful, practical reminder of Jesus’ great twenty minutes during a given day. In a ser- prayer in John 17: “I pray also for those who mon from August 26, 1869 from Revelation will believe in me through their message, that 4, Spurgeon states that Wesley was a man “of all of them may be one, Father, just as you are whom the world was not worthy.” in me and I am in you…. I in them and you in Spurgeon’s other writings were equally ef- me — so that they may be brought to complete fusive. On December 6, 1861, in a lecture enti- unity.” Today, and in the past, theologians have tled, “The Two Wesleys,” Spurgeon, indicating often allowed meaningful dispute to inhibit his high regard for Wesley’s spiritual walk, said: Christian love. Spurgeon, at least in reference I am afraid that most of us are to John Wesley, had no such difficulties, and half asleep, and those that are a little his admiration for Wesley, even given their di- awake have not begun to feel. It will be ametrically opposed soteriologies, is a wonder- time for us to find fault with John and ful example of unity amid seeming conflict. Charles Wesley, not when we discover their mistakes, but when we have cured our own. When we shall have more pi- Editor’s Note: On January 6, 1850 Charles ety than they, more fire, more grace, Spurgeon was converted in a small Primitive more burning love, more intense un- Methodist Church in Colchester, Essex, UK. selfishness, then, and not till then, may Only twelve to fifteen people were present.
WESLEY AND THE PIRATES OF PENZANCE Joseph D. McPherson
t was at Land’s End—the peninsula-shaped as “an awful sight” where “the sea does indeed land extremity of southwest England, where boil like a pot.” Ithe English Channel and the Atlantic Ocean While lately taking that same walk “to- meet—that evil too often overtook the mar- ward the point of the rock,” we too were awe- iner. It was on that rugged and barren coast struck by the sight. Greater, however, was our that merchant ships of past centuries too often wonder at what we were about to hear from crashed on the rocks that protrude into the sea. the lips of a British park ranger there stationed. After visiting this place in September of We stood in a gentle rain as he first described 1743, Mr. Wesley writes this account in his to us the wickedness of the inhabitants of that Journal: “We went . . . down, as far as we could coastal region back in the sixteenth, seven- go safely,” says he, “toward the point of the teenth, and eighteenth centuries. He assured rocks at the Land’s End.”He then described it us that the men of nearby Penzance and other
THE ARMINIAN - Page 8 smaller communities engaged in the plunder- Late in his life Mr. Wesley himself gave ing of wrecked vessels. It seems they even en- a personal and most gratifying testimony of gaged in the sinister practice of alluring ships God’s transforming power in the lives of the toward the rocks with lights at night, system- people of Cornwall and those of Penzance in atically following each crash with the killing particular. In one of his last references to these of the crew and plundering of the cargo. Such once wicked inhabitants, he writes as follows was the history of this place that inspired the in his Journal, dated August, 1781: writing of the English operetta entitled, “The In the evening I preached in the Pirates of Penzance” by Gilbert and Sullivan. marketplace at Penzance. I designed All of this violence and plundering even- afterwards to meet the society; but tually came to an end, according to the ranger, the people were so eager to hear all with the coming of Mr. Wesley and his Meth- they could, that they quickly filled the odist preachers to the region. House from end to end. This is another It is true that the southwest part of En- of the towns wherein the whole stream gland, known as Cornwall, became very well of the people is turned, as it were, from acquainted with Mr. Wesley and his preachers. east to west. Many times over a period of years he and they traveled into this British back country, visiting Interestingly enough, chapels and church- and preaching abroad under the open sky to es can be found throughout Cornwall even to- the people of Exeter, St. Just, St. Ives, Land’s day with the names of “Methodist” or “Wesley” End, Gwennap, Penzance, Mousehole, Plym- identifying them as some of the lasting fruit- outh (where in 1620 the Pilgrim Fathers de- age from the seed sown there by the Method- parted on the Mayflower to sail for America), ists almost two and one-half centuries ago. and numerous other locations in that region of England. They organized and nourished thriv- Editor’s Note: This article is one of 194 arti- ing Methodist societies made up of sincere cles contained in Exploring Early Methodism souls truly athirst for God. So it was that the (2018). It is priced at $30 and available through whole region ultimately turned from sin and Amazon. ISBN 978-0-9914251-8-1. darkness and reflected the light and life of New Testament Christianity.
RECONSIDERING OUR THEOLOGY OF CHRISTIAN
PERFECTION Vincent A. Artese
ithin the broader Wesleyan tradition, ment, through an act of entire consecration there is a great variety of perspectives and faith, whereby believers surrender their onW sanctification. Dr. Chris Bounds summa- lives to the lordship of Christ and trust God to rizes them into three broad categories: “The purify and empower them.” Shorter Way,” “The Middle Way,” and “The This perspective, as seen in the teachings Longer Way.” Bounds describes “The Shorter of the 19th century holiness movement, is es- Way” as “the most optimistic view on holiness” sentially semi-Pelagian or fully Pelagian. This which “teaches that Christians can experience is because “The Shorter Way” tends to place entire sanctification now, in the present mo- the responsibility for the work of sanctifica-
THE ARMINIAN - Page 9 tion on man. According to this view, Chris- others hold to it taking place at the moment tians can appropriate entire consecration and of entire sanctification (like Finney). This per- faith when they choose to do so. This perspec- spective could be traced back to the writings tive makes a sharp distinction between entire of Wesley before the 1760s. This is the stage sanctification and maturity. It also emphasizes that Chris Bounds describes as the more “op- that “the baptism of the Holy Spirit” is giv- timistic” Wesley before the perfectionism con- en simultaneously during the experience of troversy broke out with his preachers Thomas entire sanctification. Maxfield and George Bell in the 1760s. After The word perfection means a This teaching on the perfectionism controversy, Wesley’s views the baptism of the on Christian perfection became more guarded dynamic, not a static, state. Holy Spirit is alien and carefully worded. to the theology of Finally, the third perspective is “The Lon- John Wesley, who taught that the baptism of ger Way.” According to this perspective, en- the Holy Spirit takes place during regenera- tire sanctification “is realized most often in a tion. The founders of “The Shorter Way” were Christian’s life after a long journey of dying Phoebe Palmer and Charles G. Finney. to self, following many years of spiritual de- The second perspective is “The Mid- velopment. There will be some Christians who dle Way.” This perspective emphasizes how will realize entire sanctification in the present through “personal consecration and faith, en- life, but most will not experience it until just tire sanctification is realized in a Christian’s before death or at the point of glorification.” life” and also “makes a distinction between This perspective also differs from the previ- Christian maturity and holiness.” Yet it differs ous two in how it essentially equates entire from “The Shorter Way” in significant ways. sanctification with maturity. This is because This perspective “does not believe that faith “The movement toward this state of perfec- necessary to appropriate entire sanctification tion can only be brought about by growth in is a power inherent at any given moment in a grace, knowledge, wisdom, experience, and the believer’s life. Rather, sanctifying faith is seen practice of spiritual disciplines. As such, en- as a gift of grace, a grace with which a Chris- tire sanctification is not seen as a possibility tian can choose to cooperate or not.” This is for new converts, but only for those who have very different from “The Shorter Way” in its diligently followed Christ for many years.” In emphasis on God as opposed to man. There- terms of the baptism of the Holy Spirit, this fore the Christian does not “entirely conse- view affirms it takes place during regeneration crate” himself and “exercise faith” whenever as John Wesley did. “The Longer Way” seems he chooses for entire sanctification. Instead, to be the view that Wesley generally supported “Christians actively seek entire sanctification, after the 1760s, but there is evidence that he availing themselves of the various means of supported it before then as well. It is seen in grace, waiting for God’s grace capable of creat- his sermons “Christian Perfection” (1741) and ing faith to appropriate it. Thus, a person can- “On Perfection” (1784) as well as his writings not be entirely sanctified at any given moment, “Farther Thoughts on Christian Perfection” but only in those times and places in which (1763) and “Brief Thoughts on Christian Per- God’s grace is being made available that can fection” (1767). create such faith.” After considering these three views as In terms of the baptism of the Holy Spirit, presented by Dr. Chris Bounds in a theology some adherents of “The Middle Way” believe it class I took with him at Wesley Seminary, I takes place at regeneration (like Wesley), while would suggest that Wesley’s view lies between
THE ARMINIAN - Page 10 “The Middle Way” and “The Longer Way.” points (in principle any point) along the way.” After considering the overall corpus of Wes- Christian perfection is most accurately defined ley’s writings, it seems that a “view between as “love excluding sin” and is best understood views” is the most fitting to Wesley’s theology as a “concept of different levels or stages or de- overall. It also seems to be the most appropri- grees of perfection” like “rungs on a ladder” and ate when one considers the Greek word for “it may be better to refer to these as degrees perfection. Much confusion regarding Chris- of perfecting, indicating that our growth and tian perfection comes from how the word development into Christian maturity continue perfection is used in English in contrast to its as long as we live.” linguistic roots. According to Thomas Oden, Therefore, it is truly Wesleyan to hold to “the Latin term perfectus tends to contort the optimism and expectation of “The Middle and caricature the earlier Greek language tra- Way” while realizing that even when Chris- dition of teleiotes.” The Latin understanding of tians are given the grace of Christian perfec- perfectus is static, whereas the Greek under- tion they are in reality given a relative perfec- standing of teleiotes is dynamic “in the sense tion that is still dynamic and still in process. of the most excellent conceivable contextual Wesley believed “there is a completeness that functioning of the even newborn babes have, since the notion Christian perfection is an developing person.” of maturity must be understood contextually Wesley never meant within the frame of reference of what is possi- imperfect perfection that is that the word per- ble at a given stage of development.” Therefore, only possible as we remain in fection would be Christians should “actively seek entire sancti- Christ. used to describe a fication, availing themselves of the various static (still, frozen) means of grace, waiting for God’s grace capa- state, but rather he meant it as a dynamic ble of creating faith to appropriate it,” but even (living, moving) state. Properly understood, after appropriating it there is still further per- teleiotes does not imply that no further pro- fection or “perfecting” to go. As Oden writes, gression is possible. Properly understood, “However far one travels on the way of holi- Christian perfection is an imperfect perfec- ness, there is always room the next moment tion that is only possible as one remains in to go further, to grow from grace to grace. Christ by faith. Wesley writes that “we have There is no perfection that does not admit of this grace not only from Christ, but in him” continual increase, of further growth in grace. and “our perfection is not like that of a tree, However mature, it is always further maturing, which flourishes by the sap derived from its perpetually in process.” With all this consid- root, but … like that of a branch, which united ered then it is clear that Christians will not to the vine, bears fruit; but severed from it, is be brought to their highest level of relative or dried up and withered.” Teleiotes is only possi- “imperfect” perfection “until just before death ble through union with Christ. or at the point of glorification.” Yet even then Thomas Oden writes that the idea of Christian Perfection is still relative because Christian perfection as getting to a “fixed Wesley taught that the perfect would continue state of perfection in a motionless sense” is “a to grow in grace to all eternity. In his Plain very un-Wesleyan notion.” Christian Perfec- Account of Christian Perfection Wesley asked, tion is “rather being in a continuing process “Can those who are perfect grow in grace?” He of growth in grace that has multiple moments answered, “Undoubtedly they can; and that of completion and fulfillment, where the re- not only while they are in the body, but to all flection of inexhaustible love occurs at many eternity.”
THE ARMINIAN - Page 11 THE UNIVERSAL ATONEMENT IN 1 JOHN 2:2, Part 3 Justin Gravett
onsidering the teaching of 1 John 2:2, both with the bread of the Old Testament and which articulates an atoning sacrifice of the living bread of Jesus, it had to be collect- CChrist for all persons, a universal and provi- ed to provide sustenance. Jesus says his bread sionary model can be drawn from the text. It “gives life to the world” (v.33), but that it must is universal in that the propitiation of Christ is be eaten (v 51)—which in the immediate con- designed, intended, and sufficient for all; pro- text is synonymous with coming and believing visionary in the sense that while it is made for (v.35). Provisionary for all, effective through all, it is only efficacious for the faithful—those faith. in allegiance to the Lord Jesus. One final example regarding Jesus, con- This universal and provisionary motif is necting him to an Old Testament type as a uni- common in the biblical data. Old Testament versal and provisionary sacrifice, is the sacrifi- types which are taken up by New Testament cial lamb. In a number of places, Jesus is called authors as fulfilled in Jesus Christ and his sac- the sacrificial Lamb (1 Cor. 5:7; 1 Pet. 1:19; rificial death help illustrate this. For example, Rev. 5:12) who was slain for the world ( John John compares Jesus to the bronze serpent, 1:29). This, no doubt, hearkens readers back written of in Numbers 21, where God gave to Exodus 12, where God commanded Israel Moses a bronze serpent and said: “Everyone to kill a lamb as a protective sacrifice (12:6). who is bitten, when Worth noting is that the command was also to The atonement is universal and he looks at it, he will eat the lamb and apply its blood to each house- provisionary. live” (v 8). There was hold’s doorpost (v 7). Only the applied blood provision for all of was a covering from the wrath of God (v 13). Israel, but only those The slain lamb alone, just as with Christ, did who looked at the serpent in faith would be not save; it had to be enacted through obedi- saved. David Allen writes, “The limitation for ence. Calvinist A. W. Pink, in his commentary Israel was not in the provision of the bronze on Exodus, puts it superbly, “A Savior provid- snake (it was given for all Israel); rather, the ed is not sufficient: he must bereceived. There limitation was in the application: only those must be ‘faith’ in his blood (Rom. 3:25), and who looked lived. There was a remedy for all faith is a personal thing... I must by faith take Israel, and they would be healed if they would the blood and shelter beneath it.” Pink correct- only look. There is a remedy in Christ’s death ly notes that the Passover is “one of the most for all, and they will be saved if they will only striking … foreshadowments of the cross-work believe.” As Allen alludes, Jesus refers to this of Christ to be found anywhere in the Old passage himself. He says that in the same way Testament.” (as the bronze serpent), he also must be “lifted Laurence Vance notes the Passover “is a up, so that whoever believes will in him have clear example of the principle that the atone- eternal life” ( John 3:14-15), a provision direct- ment and its application are to be distin- ed to the world (3:16-17; see also 12:32). Pro- guished. The blood of the slain Passover lamb visionary for all, effective through faith. An- … became efficacious only after it was applied other example given by John is seen in chapter to the doorpost per instructions.… The death 6 of his Gospel. Jesus compares himself to the of the lamb saved no one: the blood had to be bread (manna) given to Israel in the Old Tes- applied.” Provisionary for all, effective through tament (Exod. 16:4; Num. 11:8). However, faith.
THE ARMINIAN - Page 12 Furthermore, there is a plethora of passag- Having looked at what 1 John 2:2 teaches es which show how well 1 John 2:2 fits with in its proper context, one can correctly con- the larger biblical narrative of a God who pro- clude that Christ is indeed the propitiation for vides atonement for all in Christ as the propi- the whole world—believers and unbelievers. tiation for the sins of the whole world, applied Surveying how John uses world in his epistles through faith. These include verses which show demonstrates a consistent theme of referring to Christ is the intended Savior of the world (1 forces in opposition to believers and Christ— John 4:14), for all which fits well with the common theme of di- Jesus Christ is the propitiatory people (1 Tim. 4:10), ametrically opposed ideas in the letter. There- as God offers sal- fore, there is no plausible reason to suggest that sacrifice for the whole world. vation to all (Titus 1 John 2:2 includes the sole exception to the 2:11); Christ tast- definitional norm. Proper hermeneutics would ed death for everyone (Heb. 2:9), and God is demand a reader to understand the same word, reconciling the world to himself (2 Cor. 5:19); a word used by the same author in the same Christ takes away the sin of the world ( John book, in similar fashion. 1:29) and is the ransom for all (1 Tim. 2:6); his Christ is thus the atoning sacrifice made death is for all (2 Cor. 5:14-15), and he offered for all, yet efficacious for believers. As Rob- his life and justificationfor all (Rom. 5:18); the ert Shank writes, there is “an objective atone- bread of life is given to the world ( John 6:33, ment sufficient for all men, [and] efficient for 51) and his atonement is made even for those the elect.” Leroy Forlines says, “Atonement is who deny him (2 Pet. 2:1) and for those who provisionary until it is applied. It can be ap- later fall away (Heb. 10:26; 1 Cor. 8:11; Rom. plied only on the condition of faith and on the 14:15). The Bible thus is clear in its presenta- grounds of union with Christ. When applied, tion of a universal atonement which is made, [the] atonement becomes efficacious.” A num- offered, and provided for all. The earliest be- ber of objections have been shown to be spu- lievers could boldly proclaim to all that “Christ rious and none prove to dismantle the prima died for our sins” without reservation, decep- facie reading of 1 John 2:2’s universal scope. tion, or confusion due to the universal atone- Furthermore, the holistic biblical data strong- ment made in Christ (1 Cor. 15:3). Indeed, one ly supports a universal atonement made by wonders how the biblical authors could not be Christ. One can thus conclude that the Lord, clearer in their numerous descriptions of Christ King, and Savior, Jesus Christ, is the propi- dying for all. tiatory sacrifice for the whole world.
A WORD FROM WATSON Vic Reasoner
ll things work together for good, but not made to work for good if we love God. “Abide to all men indiscriminately. This promise in Christ, if you would always have this prom- isA directed toward those who love God and ise as your own.” who are “effectually called.” This call was both But there must be cooperation in the direct the outward call of the Word and the internal work of our salvation and in the administration operation of the Holy Spirit. These elect had of God’s providence—between divine sover- not been disobedient to that call. eignty and human responsibility. Affliction God is at work to secure our good. What- which is not accompanied by the grace of God ever designs may be formed against us, they are produces nothing good. Neither does prosperi-
THE ARMINIAN - Page 13 ty. God must give his blessing and we must live wisdom and love of the accomplished plans of under his blessing. “The best adapted means God. Until that light shall break forth upon will then only avail you when there is prayer, us, let us submit in all things to the will of and the supply of divine influence.” our heavenly Father, resting in the calm and We must also cooperate with the plans cheering assurance that the administration of of God. Every blessing brings its particular his providence and the operations of his grace duties. We must avoid all hasty conclusions will result in our spiritual improvement and fi- about the dealings of God. The dispensations nal salvation. of providence may be painful and they may militate against our present, temporal interests; “The High Privilege of Them That Love but we have the assurance that “all things work God,” Sermon #6, based on Romans 8:28. The together for good to them that love God.” We Works of the Rev. Richard Watson, Vol. 8. This may not be able to see the operation of the di- volume contains 12 sermons “taken down in vine plans, however. Yet we know it by faith in shorthand.” These sermons are not in hisSer - the unchanging promise of God. It is the light mons and Sketches of Sermons. of eternity that will reveal to us the glorious
THE WORK OF THE HOLY SPIRIT IN INSPIRATION
AND CONFIRMATION Vic Reasoner
econd Peter 1 deals with inspiration, trans- his incarnation, they had never seen him in figuration, and revelation. No other pas- his majesty and glory. That must have been an Ssage reveals so much about the unique process awesome experience, but Peter says that our of the inspiration of Scripture. Men, whether faith is equally precious. prophets or apostles, were carried along by the Finally, Peter teaches at the end of this Holy Spirit. They were elevated above their same chapter that while we were not included humanity and so overshadowed that they were in the process of inspiration, nor were we pres- enabled to receive and convey God’s words. ent for the transformation, we can have our Their experience was awesome and their fin- own revelation of Jesus Christ. Every person ished product provided the inerrant and au- who responds to God’s preliminary grace will thoritative Word of God for the whole world. experience the awakening of the Holy Spirit While their experience cannot be repeated, like a lamp shining in a dark place. The dark Peter says our faith—which is based upon place describes our unawakened heart and faith in that Word—is equally precious. mind. As we are enabled to move toward the In this same chapter Peter also was in- light and do so, a new day begins to dawn; and spired to write about his own experience on the morning star of hope dispels the darkness. the Mount of Transfiguration. There were Peter describes conversion six times in this only three eyewitnesses, and what they saw short letter as the full knowledge of God. This will never be repeated. Those three men saw a is in contrast to the Gnostics, who “know it all” revelation of Jesus Christ which compares to but do not know God experientially. John’s later revelation. While Peter, James, and As we walk in that new light, the darkness John had walked and lived with Jesus during turns to dawn; and the dawn advances until
THE ARMINIAN - Page 14 noon day brightness. As a mature believer, it is care what the Bible says since their final au- our privilege to live with the full assurance of thority is their personal vision from God. faith. And the path of the righteous is like the No other movement in church history has light of dawn that shines brighter and bright- maintained the dual witness of the Word and er until the full day. Thus, our faith is equally the Spirit as Methodism has done. The irony precious. is that I am promised a personal revelation of This interpretation, put forth by the Jesus Christ by the Bible and the Bible then Methodist writers of the past, has been ob- becomes the final test concerning whether or scured by the popular interpretation that Pe- not that revelation is legitimate. ter is describing the second advent. While he If Methodist doctrine can be reduced to will deal with the second advent in chapter 3, its central message, which is risky because it every commentator I have read who tries to can lead to a distortion, Methodism broke into make that interpretation fit, stumbles over the the deistic rationalism of the 18th century de- phrase “in your hearts.” I have seen some very claring that we can know that we are saved. creative attempts to explain how the second When Samuel Wesley was dying, he told coming of Christ will be internal. However, John on more than one occasion, “The inward Peter cannot estab- witness, son, the inward witness, that is the We can know that we are saved lish his authority proof, the strongest proof of Christianity.” At and his credibility, the time John did not know what he meant, which he must do before he can denounce the but after Aldersgate John preached this in- false Gnostics in chapter 2, on an event which ward witness to the world. has not yet occurred. Daniel Steele, an American Methodist, Some commentators come closer to the claimed the daystar is “the divine coming into truth when they say that these verses contrast contact with the human—the Holy Spirit di- the old covenant with the new. But again, Pe- rectly revealing Christ to the consciousness, ter is describing an existential and personal illuminating our spiritual intuitions.” Wesley experience. In fact, he almost sounds like a preached, “Let all, therefore, who desire that Quaker describing the “inner light.” day to dawn upon their hearts, wait for it in But Peter balances the subjective and in- ‘searching the Scriptures.’” ternal work of the Holy Spirit within the hu- True Methodism never divorces one from man heart with the objective and external tes- the other. I did not hear what Peter heard on timony of Scripture. We must have both! We the Mount of Transfiguration when he heard may contend for the final authority of Scrip- the Father say to the only begotten Son, “This ture, devoid of all feeling, until we are nothing is my beloved Son, with whom I am well more than conservative rationalists. pleased.” But every adopted son or daughter Or we can contend for an ecstatic experi- can hear those same words whispered into ence in the Holy Ghost, devoid of any biblical their heart by the Holy Spirit. Hallelujah! Be- grounding, until we become mystics. The evan- cause I have heard those words from my heav- gelical church today is polarized as either Cal- enly Father, my faith is just as precious as that vinists, who stand upon the Word (and their of Peter. [Extracted from A Fundamental Wes- interpretation of it, which they hold as equally leyan Commentary on 1-2 Peter (2017)] authoritative) or the Charismatics, who do not
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