The ArminianA PUBLICATION OF THE FUNDAMENTAL WESLEYAN SOCIETY
VOLUME 37 SPRING 2019 ISSUE 1
ONE LOVE, TWO MARRIAGES: THANK YOU,
DR. THOMAS COKE David Martinez
n July 9, 1805, Bishop Francis Asbury wrote married but would never admit as much for fear in his journal, “Marriage is honorable in all of how they will be perceived by their comrades. O– but to me it is a ceremony awful as death.” Of The stormy plight through the sea of ministry course, the context of this quote reveals that As- is full of seamen that are painfully navigating bury was not protesting marriage per se as much the false dichotomy of, “should my ministry be my as he was simply lamenting that the Methodist marriage or should my marriage be my ministry?” movement had “lost the traveling labours of two Such struggles are not altogether without bibli- hundred of the best men in America, or the world, by cal merit. After wisely and tenderly recommend- marriage and consequent location.” Nonetheless, ing holy singleness (1 Cor. 7), the apostle Paul the mere possibility — dare I say probability? — acknowledges the challenges marriage can pose of marriage being an added difficulty to ministry to a person involved in ministry when he says: has instigated prolonged, permanent singleness in many ministers that conclude the kingdom’s But I want you to be without care. work makes life hard enough as it is. Other min- He who is unmarried cares for the isters are secretly regretful that they ever got things of the Lord – how he may please the Lord. But he who is married cares about the things of the world – how he THE ARMINIAN MAGAZINE may please his wife (vv. 32-33). Volume 37 SPRING 2019 Issue 1 Our very own Methodist history may un- ISSN 1085-2808 intentionally add to our marital fears, particu- larly when recounting the human flaws of our One Love, Two Marriages: Thank You, Dr. Thomas Coke . 1 esteemed denominational forebearer. In Wesley on the Christian Life: The Heart Renewed in Love, The Universal Atonement in 1 John 2:2 ...... 4 Dr. Fred Sanders puts it this way: What Assurance Have We that Regeneration Is Experienced All of John Wesley’s friends knew by the Baptism of the Holy Ghost? ...... 8 that by temperament, by calling, and by Calvinistic Assumptions (Part 5) ...... 12 position, he was equipped to be one of the great examples of consecrated sin- The Optimistic View of Grace for Wesley ...... 14 gleness in the history of the church. It was obvious to all that he had an ap- visit our web site at
THE ARMINIAN - Page 2 love their own wives as their own bod- of paper with my love & praises for my very dear ies; he who loves his wife loves himself. wife. God himself has brought her to me or me to her, by a series of wonderful providences.” If I want to point to two elements in Dr. Coke’s you’re tempted to think such romantic rheto- letter that perhaps serve as evidence that the at- ric should be left for the immature adolescent titude and actions of this great minister were at that has not yet grown up to take life seriously, it least in line with the passage in Ephesians. would be good to consider yet another fact: Dr. 1 – Husbands, Love Your Wives Coke was 57 when he first got married. From the way Dr. Coke addresses his wife, 2 – Husbands, Sanctify Your Wives “Most beloved of my heart and soul under God,” Another thing that is evident in Dr. Coke’s to the way he expresses his affection, the letter letter is how spiritually edifying it is. Frankly, it’s is oozing with love throughout. Dear discour- very preachy! But can you blame the man when aged minister, loving your wife should be an he was so full of God’s Word? After all, didn’t easy thing for you. After all, “the love of God our Lord Jesus say that from the abundance of has been poured out in our hearts by the Holy the heart, the mouth speaks (Luke 6:45)? And Spirit who was given to us” (Rom. 5:5), which since what’s down in the well comes up in the means you can, indeed you must, depend on bucket, Dr. Coke can’t even be romantic with his nothing less than the power of the Holy Spirit wife without it sounding like a beautiful hybrid to help you love. If you are to love your very ene- between a love letter and a sermon. It takes an mies, bless those who awesome man who takes eternal matters seri- Your wife needs to know that curse you, do good to ously to pull this off without annoying his wife. those who hate you, she is forever precious to you Seriously, guys, when was the last time you men- and pray for those tioned the doctrine of providence in the middle who spitefully use of a love letter? Are you jealous yet? Then rise you and persecute you (Matt. 5:44), what should up in faith and be courageous enough to speak you feel and how should you behave toward the the Word of God to your wife! The church is in very one that God has joined to you as one flesh desperate need of godly men who will lead their (Mark 10:8-9)?! Your wife needs to know that wives into Christlikeness. However, you cannot she is forever precious to you. A stanza in Lena accomplish this being spiritually lazy. Apathy is Lathrop’s poem, A Woman’s Question, puts it this antagonistic to altruism. Since you cannot give way: what you do not have, a man must first fill him- Is your heart an ocean so strong and deep, self so much with Christ that his wife, if she is I may launch my all on its tide? godly indeed, could confidently say that her hus- A loving woman finds heaven or hell band is the godliest man she knows. In a letter On the day she is made a bride. written on December 28, 1811, here is what Ann Coke (Dr. Coke’s second wife) had to say: Dr. Coke did not hold back on his affection toward his wife. On April 5, 1805, he writes at For my own part, I shall esteem it an least two letters. In one, he calls his wife “an unspeakable privilege, if I can watch over addition to my felicity.” In the other he states, the health, & contribute to the comfort of “What shall I add more? I am almost too happy so highly esteemed, & truly laborious a ser- in the possession of my God & my Penelope. We vant of Christ, and his Church, as my be- love each other as much as, I think, two created loved Husband is. Beings ought — I was almost going to say can.” At the heart of the matter is this: the hus- Neither does Dr. Coke show any signs of band must provide for his wife not only mate- growing cold in his ability to love as a husband rially but, even more importantly, spiritually. when he was married to his second wife years lat- What exactly that looks like may differ in each er. Of her he lovingly gushes, “I could fill a Quire marriage. However, a godly man takes advantage
THE ARMINIAN - Page 3 of every single opportunity to set his wife’s heart was to Jesus Christ, precisely the priority that on fire for Christ, even if through a simple letter allowed this minister to be an outstanding hus- left on the breakfast table. band. After the death of his second wife, his ear- Perhaps the best way to end this discussion nest desire was to one day be buried next to both is just one more letter by Dr. Coke to his (first) of his wives. In what may be considered a sad wife Penelope. but beautifully poetic end, Dr. Coke died on his way to what would have been the fulfillment of Most dear of all created Beings, his dream mission to Asia. While the ship jour- Farewell for a few hours. I shall long to neyed through the Indian Ocean, he was found be with you again, but as I am in the way of dead on the floor of his cabin on the ship. Dr. pure duty, God will support me & keep my Thomas Coke was buried at sea on May 3, 1814, mind composed. I shall fly back to you, as it not beside either of his wives, but as a legendary were in the evening — O my love, I do love missionary who gave his all to Jesus his Lord and you with an ardent, increasing, unabated King. & never diminishing love. And it is a great On April 3, 2016, a small ceremony at addition to my happiness that I am fully Mount Olivet Cemetery, in Baltimore, Mary- assured that we shall be with each other & land, commemorated a small monument to the love each other to all eternity. Adieu. Thou memory of Dr. Thomas Coke. Made from the tip sweet Friend of my Bosom, thou precious of the former monument that once honored sev- Love of my heart under Jesus, Adieu. Unto eral bishops of the Methodist Episcopal Church God’s grace and mercy & protection I com- (including Francis Asbury), Dr. Coke’s mon- mit thee. The Lord bless thee & keep thee. ument now gives his legacy a permanent place The Lord lift up his countenance upon thee in what Methodists respectfully call, The Bishop’s & give thee peace both now & evermore. Lot. Today, over 200 years after his death, may I am most faithfully & eternally thine. God use Dr. Thomas Coke’s life to inspire both T. Coke single and married ministers all over the body of One may be inclined to think that perhaps Christ. Dr. Coke loved his wives more than he loved This article is lovingly dedicated to Chayri God. Bishop Asbury seemed to have implied as Herrera and his wife Maria, a true example of a much in a letter he sent Dr. Coke after the death godly marriage dedicated to the cause of Christ. of Penelope. However, it is a fair assessment to May God bless the body with more humble and describe Dr. Coke’s marital experience as “one supportive women like Maria, and more lovingly love, two marriages.” As evidenced by his life and committed family men like Chayri. Sola Sancta ministry, Dr. Coke’s ultimate allegiance and love Caritas!
THE UNIVERSAL ATONEMENT IN 1 JOHN 2:2 Justin Gravatt
hroughout Christian history there has been somed, and for whose sins Christ was punished much discussion concerning the nature of in the place of. Most pertinent is the question: Is theT atonement of Christ — its purpose, coher- Christ the propitiation for the sins of all persons ence, biblical basis, and so on. Subsumed in this (the universal atonement position), or merely for discussion, if not at times at a periphery, has been the sins of the unconditionally elect (the limit- the scope of the atonement. That is, for whom did ed atonement position)? In light of 1 John 2:2’s Christ die? It is to answer the question of exact- teaching on the subject, a universal atonement ly whose sins Christ bore, whose sins were ran- position will be articulated and defended.
THE ARMINIAN - Page 4 This defense is that a proper exegetical in- demonstrating a universal atonement by Christ. terpretation of John’s teaching is of Jesus as the He is the very atoning sacrifice for “our sins,” propitiation for all, believers and unbelievers. that is, for believers to whom John is speaking; This is the superior reading, compared to one and Christ is the atoning sacrifice for the sins of that suggests the whole world spoken of in the the “whole world,” meaning all unbelievers, the passage is merely other non-Jewish believers or rest of humanity. the remaining (unconditionally) elect around the This interpretation is very likely due to the world or at various times. use of kosmos (“world”) elsewhere in 1 John. If 1 John 2:2 reads, “and he [ Jesus] himself is there is doubt as to what a word or phrase means the propitiation for our sins; and not for ours in a given passage, it is hermeneutically pru- only, but also for those of the whole world.” The dent to search for how the same word or phrase prima facie reading of this text seems unequivo- is used elsewhere in the biblical data. Biblical cal: Jesus is the propitiation for the sins of be- scholars William Klein, Craig Blomberg, and lievers, many of whom John is addressing (“for Robert Hubbard write, “Since we can determine our sins”); and furthermore, Jesus is the propiti- the intended meaning [of a biblical word] only ation for the sins of “the whole world,” meaning from assessing the related ideas within the text, unbelievers to whom John is not directly writ- we need to check an author’s use of a given word ing. Succinctly put, the atoning sacrifice of Jesus in other places in the same writing and in other has a universal scope. works.” This is even more plausible if the same The atoning sacrifice of Jesus Interestingly, even author, particularly in the same book, uses the advocates of limited same wording multiple times. Klein, Blomberg, had a universal scope atonement admit the and Hubbard agree and explain, “So how the au- apparent initial sup- thor uses words in the same book has more rele- port this passage lends to the universal atone- vance than how that author uses the same words ment position. The late R. C. Sproul wrote, “On in other books.” the surface, this text seems to demolish limited What is astounding and quite helpful about atonement.”John Murray writes, “Perhaps no 1 John is that the author uses “world” twen- text in Scripture presents more plausible support ty-three times in the same letter. If the same to the doctrine of universal atonement than 1 wording connotes something similar in nearly John 2:2.” two dozen cases, it would be exceedingly pecu- For Sproul, Murray, and others, due to var- liar, if not outright absurd, to suggest the author ious theological — mostly Calvinistic — com- uses that same wording in an entirely different mitments and presuppositions, a universal read- way just one time, without significant evidence ing of the scope of atonement in 1 John 2:2 proving this. In what follows we can briefly look must be disregarded even if the text seemingly at how John uses “world” elsewhere in his first demands it. This need not be the case for objec- letter. Note carefully if John uses the word to tive readers who start with biblical theology and speak of other believers, Gentile or otherwise, only then turn to systematic theology. scattered around the globe at various times, or if As Robert Lightner notes, “One finds it he uses the word to mean unbelievers, forces op- hard to imagine how John could have been any posed to Christianity, or even literally the whole clearer in stating the universal aspect of the world: atonement than he was in this passage.” In con- text, the whole world John speaks of here is plau- 1 John 2:15-17 – “Do not love the world nor sibly, if not entirely unambiguously, the rest of the things in the world. If anyone loves the the unbelieving world. Taken together—the be- world, the love of the Father is not in him. lievers and unbelievers of whom John speaks— For all that is in the world, the lust of the this verse comprises an incredibly vivid picture flesh and the lust of the eyes and the boastful
THE ARMINIAN - Page 5 pride of life, is not from the Father, but is believers are thus not conflated. Jesus offers from the world. The world is passing away, his bread of life to the world ( John 6:33), and also its lusts; but the one who does the but it must be eaten to actualize eternal life will of God lives forever.” Here the world is (v. 51). The Son is the Savior of the world in blatantly said to be passing away and not to that he offers himself to all and saves those be loved by those who have the Father in who believe ( John 3:16-17). Thus, nothing them. The world is comprised of lusts and in 1 John 4:14 suggests world to mean mere- pride, which are not from God. Nothing ly the elect around the world and not all un- suggests the world spoken of here is the believers. elect/chosen of God. 1 John 5:4-5 – “For whatever is born of God 1 John 3:1b – “The world does not know us [the overcomes the world; and this is the victo- children of God], because it did not know ry that has overcome the world—our faith. him.” Here it is clear that the world is said Who is the one who overcomes the world, not to know the children of God (mentioned but he who believes that Jesus is the Son of in v. 1a) and also does not know God. The God?” These verses would be quite bizarre if world, here, does not know God and thus are world here was spoken of in any way but in not believers ( John 17:3). opposition to God. The faith of those born of God is said to overcome the world, surely 1 John 3:13 – “Do not be surprised, brethren, if speaking of those under allegiance to satanic the world hates you.” John writes to his fel- forces. low believers and tells them to expect hatred from the world, the forces opposed to God 1 John 5:19 – “We know that we are of God, who hated him beforehand ( John 15:18). and that the whole world lies in the power of the evil one.” This is perhaps the most 1 John 4:4-5 – “You are from God, little children, unequivocal case of John’s use of world. In and have overcome them; because greater fact, one sees the exact same wording of the is he who is in you than he who is in the “whole world” used here and in 1 John 2:2. world. They are from the world; therefore In 5:19, the contrast is between those of they speak as from the world, and the world God and the whole world, which lies in the listens to them.” The contrast given by John power of Satan. Without question, the world here is between those who are from God is spoken of in terms of unbelievers under and his children, and those who are from the Satan’s dominion. world who are not God’s children—they are children of the devil ( John 8:44). Thus, nowhere is there a suggestion that the world or whole world, in the plethora of examples 1 John 4:9 – “By this the love of God was man- shown, is meant to be the (unconditionally) elect ifested in us, that God has sent his only be- outside of John’s audience or widely dispersed be- gotten Son into the world so that we might lievers elsewhere. Rather, the uniform meaning live through him.” John contrasts the world of the word is the entire unbelieving world under which the Son was sent to ( John 1:10) to satanic forces. John consistently uses the word in those who live through him—believers an antithetical or oppositional way to the church ( John 3:16-17). or Christians. One need only go through the 1 John 4:14 – “The Father has sent the Sonto be aforementioned passages and substitute “believ- the Savior of the world.” Jesus came into the ers” or “elect” in the place of “world” to see how world to save ( John 1:9) and was the Lamb absurd the passages would read. For example, 1 who took away the world’s sin ( John 1:29), John 5:4-5 would say, “For whatever is born of but only those who receive him become God overcomes the [elect]; and this is the victory children of God ( John 1:12). The world and that has overcome the [elect]—our faith. Who is
THE ARMINIAN - Page 6 the one who overcomes the [elect], but he who 2:21, 4:6), and then of believers verses the world believes that Jesus is the Son of God?” Or, “We (unbelievers), and so on. know that we [the elect] are of God, and that This reading is made all the more likely giv- the [elect] lies in the power of the evil one” (5:19). en that John clarifies that Christ is the propitia- This would be nonsensical. John is clearly con- tion for the whole world. This Greek word means trasting the world with oppositional unbelievers all, whole, or completely. John, as if predicting with believing persons who are of God. In John’s possible confusion, makes the point as clear as own gospel account, Jesus also consistently con- he can when he says the “whole world” is the trasts his followers with the world. For example, scope of the atoning sacrifice. Just as the whole he says, “I chose you out of the world, because world is in the power of Satan (1 John 5:19), of this the world hates you ( John 15:19b). Or in as all the kingdoms are in his possession (Luke John 17:14-16, “I have given them your word; 4:5-7) and he is the “god of this world” (2 Cor. and the world has hated them, because they are 4:4), so to Christ is the propitiation for the whole not of the world, even as I am not of the world. I world (1 John 2:2), both for believers and unbe- do not ask you to take them out of the world, but lievers. With the whole world in Satan’s power, to keep them from all persons are born as enemies of God (Rom. Just as wide as sin extends, the the evil one. They 5:10; Col. 1:21) and children of wrath (Eph. are not of the world, 2:3). With the whole world as objects of Christ’s propitiation extends also even as I am not of propitiation (1 John 2:2), all persons are able the world.” Believers to respond due to God’s universal love for the are not of the world, but of God. As in 1 John, world ( John 3:16; 1 Tim. 2:4). those of God are constantly set against the world Old Testament uses of “the whole world” of unbelievers. further confirm this understanding ofwhole. In In fact, even beyond John’s writings, the the Septuagint, Proverbs 17:6b reads, “The faith- word world in the New Testament virtually never ful has the whole world full of wealth; but the means other believers, or the elect, or the church. faithless not even a farthing.” The faithless have After surveying a number of lexicons, Norman not even a farthing—the least possible amount, Douty writes, “But amid all the divisions and virtually nothing. This is compared to the faith- sub-divisions listed, the word [kosmos - world] ful, who have the whole world of wealth. The is never said to denote the ‘elect.’ These lexicons contrast is between the least possible amount know nothing of such a use of kosmos in the New and everything, the whole world. If the limited Testament.” For example, in Joseph Thayer’s atonement advocate is to defend his position, the Greek-English Lexicon, kosmos is cited in 1 John burden of proof is, therefore, on him to provide 2:2 under “the inhabitants of the earth, men, the evidence as to why this one example in 1 John human race.” In the Analytical Lexicon of the Greek 2:2 is the sole exception of John’s undeviating New Testament, kosmos is listed as either mean- meaning of world. The universal atonement po- ing the entire universe, all mankind, or mankind sition has the distinct advantage of taking the as alienated from God. Nothing is mentioned word as it is used numerous other times in the about merely the elect. G. Abbott-Smith in his same book and from the same author and also lexicon also defines kosmos as either the world at how it is used most often elsewhere in the New large, or the ungodly in particular. Testament. Thus, based on this Johannine evi- Furthermore, this contrast between believers dence, one can correctly conclude that Christ and the world/unbelievers fits perfectly with the truly is the propitiation—the atoning sacrifice— common motif in 1 John of diametrical oppo- for all, both believers and unbelievers, providing sitions. For example, John speaks of light verses reconciliation for all, effective by faith. As John darkness (1 John 1:5-7, 2:9-11), love verses hate Wesley writes, “Just as wide as sin extends, the (2:9-10, 3:13-15, 4:20), truth verses lies (2:4, propitiation extends also.”
THE ARMINIAN - Page 7 WHAT ASSURANCE HAVE WE THAT REGENERATION IS EXPERIENCED BY THE BAPTISM OF THE HOLY GHOST? Joseph D. McPherson
or an answer to this most important inquiry anxious hearts were asking, “Men and brethren, we shall search the testimony of Scripture, what shall we do? Then Peter said unto them, Fthe testimony of early church fathers, the testi- ‘Repent, and be baptized every one of you in the mony of Reformers, and the testimony of early name of Jesus Christ for the remission of sins, Methodist leaders. and ye shall receive the gift of the Holy Ghost’” The Testimony of Scripture (Acts 2:38). Three thousand followed Peter’s instructions and became recipients of the Holy According to Romans 8:9, all true members Spirit by way of repentance and that faith exer- of Christ’s church have the Spirit of Christ. For cised in the sacrament of baptism. Their baptism we are assured that “if any man have not the by water was not only a required means but an Spirit of Christ [in this Holy Spirit dispensa- external symbol of their baptism internally with tion], he is none of his.” The question may then the Holy Spirit. be asked, “How is one to come into possession It is to be understood that baptism by wa- of this Spirit of Christ?” In his first letter to the ter alone without the necessary ingredients of Corinthian church the apostle Paul provides the repentance and faith accompanying the rite will answer. While making reference to the various not lead to a baptism of the Holy Spirit. Though members who make up the body of Christ’s the Samaritans to whom Philip ministered ac- church he assures us that “by one Spirit were we cepted well his message and the miracles he per- … all baptized into one body and have been all formed, their conversion was not complete be- made to drink into one Spirit” (1 Cor. 12:13). fore the coming of Peter and John, who prayed There is no distinction made here between that they might receive the Holy Spirit. It is to be members who are but babes in the faith and observed that their receiving the Spirit under the those who have attained advanced experiences ministry of Peter and John was their first. Notice of grace. All true members of Christ’s body— that the word “receive” in this context meant that the church—have been baptized into that body they were baptized with the Holy Ghost after by the divine energy of the Holy Spirit. It is the apostles’ prayers and laying on of hands. The through baptism of the Holy Spirit that one is same word “receive” was used by Peter on the “born again” or spiritually regenerated. day of Pentecost when promising the gift of the While Jesus was yet in the presence of his Holy Spirit to those who would repent and be disciples, he informed them that while the Spir- baptized in the name of Jesus Christ. it presently “dwelleth with you,” the time would To Saul of Tarsus, Ananias provided clear come when the Spirit “shall be in you” (John instructions by which this penitent would be- 14:17b). He let them know that it was “expe- come a true convert and be possessed of the dient” for them that he “go away: for if I go not Holy Spirit: “And now why tarriest thou? Arise, away, the Comforter will not come unto you; but and be baptized, and wash away thy sins (plural), if I depart, I will send him unto you” (John 16:7). calling on the name of the Lord” (Acts 22:16). Christ’s promise of sending them the Comforter This was Saul’s first reception of the Holy Spirit, or Holy Spirit was fulfilled on the day of Pente- and he received it in regenerating power. cost. Only by this inward experience of the Holy When ministering in the house of Cornelius, Spirit can regeneration be received. the message delivered was one of introduction to After Peter’s sermon on the day of Pentecost, the gospel. There was no mention of an advanced
THE ARMINIAN - Page 8 work of grace to be sought. Peter was simply in- Spirit. Surprisingly, however, in no part of his troducing to them Christ and the remission of sins two letters to these Thessalonian believers does when upon those in attendance the Holy Spirit he mention their need of being baptized in the fell. There is no record of a former reception of Holy Spirit. The description he gives of these be- the Holy Spirit experienced by these Gentiles. lievers in chapter one of his first letter provides Finally, we read of Paul’s meeting the twelve sufficient evidence of their having already been at Ephesus who, though they had been baptized recipients of such Spirit baptism. “unto John’s baptism,” confessed that they “had The Galatian church had its share of spir- not so much as heard whether there be any Holy itual deficiencies and would not be considered Ghost.” Their being identified as “disciples” can a body of believers who were entirely sanctified. only mean that they were followers of evan- Nevertheless, we do not find Paul urging them gelical truth as far as they had been instructed to seek a baptism of the Spirit. Rather he re- at that time. After Paul had baptized them in minds them that they had once “begun by the the name of Lord Jesus and “had laid his hands Spirit” (Gal. 3:3). upon them the Holy Ghost came upon them” in It must be observed that in none of the New regenerating power Testament epistles, whether written by Paul, Regeneration is wrought by (Acts 19:1-7). Peter, James, Jude, or John do we find believers baptism in the Holy Spirit These early ac- urged and instructed to seek a baptism of the counts of baptism in Holy Spirit. Rather, we find them being admon- the Holy Spirit make ished to “go on to perfection.” The repeatedly no mention of entire sanctification or Christian used terms of “perfect,” perfecting,” and “perfect- perfection. In the light of Romans 8:9 and 1 ed” refer to a work of grace beyond that of Spirit Corinthians 12:13 they must be considered his- baptism. While the baptism of the Holy Spirit is torical accounts of initial conversion. productive of regeneration and initial sanctifica- Some today would doubtlessly suggest that tion, God’s work of perfection in divine love fol- the baptism of the Holy Spirit would have been lows a believer’s entrance into the body of Christ the most natural and effective answer to the through Spirit baptism. Christian perfection in spiritual problems of the Corinthian church. divine love completes the work of sanctification Surprisingly, Paul never once suggests this to be that was begun at the time of the soul’s regen- an answer. Rather, he repeatedly reminds them eration. that they were “in Christ Jesus” and that “God’s The Testimony of Early Church Spirit dwells in [them].” Therefore, Spirit bap- Fathers tism was already a past experience in [them] (1 Cor. 1:30; 3:16, 23; 6:11, 19; 12:13 and 2 Cor. Early church fathers are found in full agree- 13:5). Both of Paul’s epistles to the Corinthians ment and support of this truth that regenera- are full of directives designed for the correction tion is wrought by baptism in the Holy Spirit. and instruction of believers in practical matters Chrysostom assures us that “Anyone who is bap- of holy living. Before he closed his second let- tized with the Holy Spirit is the one referred to ter, however, he expresses a wish that they might as born again through water and the Holy Spir- “become perfect” (2 Cor. 13:9). it.” Augustine states that “We are saved by hope Near the end of his first letter to the Thes- in the regenerative work of the Spirit in bap- salonian church, Paul prays that “the God of tism.” And Ambrose writes: “For who is he that peace himself sanctify [them] completely.” If, is baptized with the Holy Spirit but he who is according to the teaching of some, we are to un- born again through water and the Holy Spirit?” derstand this entire sanctification to be attained While Christian perfection is happily found to only by the baptism of the Holy Spirit, we could be taught by various church fathers, repeated as- wonder why Paul did not instruct these Thessa- surances in their writings convince us that with- lonian believers to seek the baptism of the Holy out noticeable exception, regeneration or the
THE ARMINIAN - Page 9 new birth was to them accomplished through to work miracles, to ‘heal all manner of sickness, the baptism of the Holy Spirit. and all manner of disease;’ yea, they had then The Testimony of the ‘power and authority over all devils;’ and, which Reformers is beyond all this, were sent by their Master to ‘preach the kingdom of God.’” Martin Luther and John Calvin, leading The question was once raised in class: “Were instruments of the Reformation, lend their sup- the disciples saved before Pentecost?” “Yes,” was port to the truth that the Holy Spirit’s baptism my answer. “They were saved in accordance with is necessary for accomplishing the new birth or their inferior dispensation. But we would not regeneration. Luther, in his comments on Titus equate their saving experience with those who 3:5, is referring to baptism of the Holy Spirit have been regenerated in this present Holy Spir- when he says, “Paul terms baptism not a bodily it dispensation.” cleansing, but a ‘washing of regeneration.’” “This Jesus once made the following statement: washing, this regeneration, makes new crea- “Truly I tell you, among those born of women tures.” no one has risen greater than John the Baptist; In his comments on Titus 3:5, John Calvin yet the least in the kingdom of heaven is greater says, “Paul, while he speaks directly about the than he” (Matt. 11:11). In his Explanatory Notes Holy Spirit, at the same time alludes to baptism. upon the New Testament, Mr. Wesley follows with It is therefore the Spirit of God who regenerates an explanation borrowed from the writings of us, and makes us new creatures; but because his an “ancient author,” St. Isidore of Pelusium, an grace is invisible, and hidden, a visible symbol of Egyptian monastic who died no later than 449. it is beheld in baptism.” These historical figures This also demonstrates that Wesley’s views were of church history reflect the teaching of Reform- in line with historic Christianity. In contrast, the ers generally. They were assured that the outward American holiness movement is seriously defi- washing of baptism was but a visible symbol of cient in historical continuity. Spirit baptism by which regeneration was ac- complished. One perfect in the law, as John was, The Testimony of Early is inferior to one who is “baptized into the death of Christ.” For this is the Methodist Leaders kingdom of heaven, even “to be buried with Christ,” and to be “raised up to- It is most interesting to note that Wesley and gether with him.” John was greater than other leaders of early Methodism did not sever all who had been then born of women; themselves from historical Christian orthodoxy but he was cut off before the kingdom of as have some in our present day. Acts 1:5 records heaven was given. [He seems to mean, Jesus’ promise to his disciples when he said, “For that righteousness, peace and joy which John indeed baptized with water; but ye shall be constitutes the present, inward kingdom baptized with the Holy Ghost not many days of heaven.] He was blameless as to that hence.” Wesley responds: “And so are all true be- “righteousness which is by the law;” but lievers, to the end of the world.” It is historically he fell short of those who are perfected proven that the founder of Methodism never al- by the Spirit which is in Christ. Who- tered this conviction of his throughout life. soever therefore is “least in the kingdom In his sermon on “Salvation by Faith” he of heaven,” by Christian regeneration, is makes it known that “The faith through which greater than any who has attained only we are saved [in this Holy Ghost dispensation] the righteousness of the law, because … is not barely that which the Apostles them- “the law maketh nothing perfect.” selves had while Christ was yet upon earth; though they so believed on him as to ‘leave all We see that Wesley clearly understood that and follow him;’ although they had then power the great work of regeneration in a believer’s
THE ARMINIAN - Page 10 heart was made possible only after the promised purification of the heart by the Holy Spirit. It is coming of the kingdom of heaven, the inaugura- an outward visible sign of an internal washing.” tion of which was on the day of Pentecost. John “Purification,” says he, “is always associated with Fletcher, Adam Clarke, Richard Watson, Joseph baptism.” There is purification in regeneration Benson, Luther Lee, and W. B. Pope differed as well as in entire sanctification. Such purifica- not with Wesley and historical Christianity tion or initial sanctification cleanses from guilt, concerning this truth. All were convinced that condemnation, and the stains or defilement pro- nothing less than the baptism of the Holy Spirit duced by all committed sins of the past, as Christ was necessary to produce the mighty work of re- explained in Mark 7:18-23. generation in a believer’s heart. For brevity’s sake William Burt Pope (1822-1903) has been we shall quote but three of these early Methodist considered the “prince of Methodist theolo- leaders. gians.” In his A Compendium of Christian Theol- Some have been under the impression that ogy, he reminds his readers that regeneration “is Fletcher’s use of the language of baptism with the Divine begetting of the filial life of Christ in the Spirit was confined to references of a sec- us.” He identifies “Baptism … as the sacrament ond work of grace. The honest reader, however, of the new birth, or rather of the soul’s entrance will find reference to “baptism with the Spirit” into Christ [which] gives regeneration both a numerous times in Mr. Fletcher’s writings while special name and special character. The baptism discussing justification and regeneration. To cite with the Holy Ghost is one of its definitions.” but one example, he He was fully persuaded that the New Testament The American holiness is found encourag- taught regeneration to be experienced only by movement is seriously deficient ing earnest seekers the baptism in the Holy Spirit. for the new birth, by Like Luther Lee, he lived to see the rise of in historical continuity exclaiming, “Yes, you the modern holiness movement and was not shall be baptized by without his warnings concerning some of its the Holy Ghost for the remission of sins, and new and unscriptural teachings. At one point in justified freely by faith.” his writings he makes reference to Paul’s ques- Luther Lee was an American Methodist tion in Acts 19. who with Orange Scott became co-founders of The Wesleyan Methodist Connection, a group Have ye received the Holy Ghost since that separated from the Methodist Episcopal ye believed? means Did ye receive the Church in 1843. Although issues of abolition and Holy Ghost when ye believed? In other church government gave rise to this separation, words, entire consecration is the stron- Luther Lee, a well-known professor of theology, ger energy of a Spirit already in the re- never turned from the fundamental doctrines of generate, not a Spirit to be sent down early Methodism, even though he was a witness from on high. The kingdom of God is to the rise of the American holiness movement. already within, if we would let it come In his theological work published in 1893, titled to perfection. Neither SINCE in this Elements of Theology, he makes a solid connec- passage, nor the AFTER in after that ye believed, has anything corresponding in tion between baptism of the Holy Spirit and re- the original Greek. This teaching tends generation of the three thousand on the day of to diminish the value of regeneration, Pentecost following Peter’s sermon. He identi- which is itself a life hid with Christ in fies the “gift of the Holy Spirit” with that “inter- God. nal baptism in its heart-renewing influence.” In other words, he sees the gift of the Holy Spirit Pope thus makes the point in statements promised by Peter to be, in reality, a promise of above that a new convert has initially received or the baptism of the Holy Spirit. Lee assures his through Christ been baptized in the Holy Spirit readers that “Baptism is a sign or symbol of the and that the experience of Christian perfection
THE ARMINIAN - Page 11 does not require an added “Pentecostal visitation are brought out from under the tyranny [of the Holy Spirit] superadded to the state of of darkness into the domain of filial love conversion.” The same Holy Spirit that has taken (Col. 1:13). In short, conversion biblical up his residence in the heart of the newly regen- style is a truly sanctifying experience in erated soul is to be allowed to continue his work its impact and in its ramifications. All of entirely sanctifying and perfecting ministry. imperatives to Christians to cease from Robert Lyon assures us that “The baptism sin and to be holy flow from this under- of the Spirit, far from being a second experience standing of the dynamic of biblical con- and an experience subsequent to receiving the version. Spirit or being born of the Spirit, stands scrip- In speaking of conversion as a “tru- turally at the heart of conversion.” ly sanctifying experience” care must be taken not to take that to mean it is the The nature of Christian conversion, “entirely sanctifying experience.” The when fully appreciated, is by itself and experience of entire sanctification is in itself an anticipation of what we seek biblically speaking the normal follow to find completed in the insufflations through of conversion when the latter is of love. To be made perfect in love is to adequately perceived. come to know the natural (supernatural) consequences and corollary of conver- There are some in the present holiness sion. Perfection in love is the follow-up movement who unashamedly claim that their of that baptism in the Spirit which sets theological views are an improvement over those the believer on course. of Wesley and early Methodism. By such an as- A working thesis would be set forth sertion they knowingly or unknowingly claim as follows: According to Scripture, con- to hold truth never known by the apostolic fa- version is itself a radically transforming thers or other authorities in church history. We experience which involves a breaking of must finally conclude, therefore, that the unique the bondage of sin, a dying to self and teachings of the American holiness movement the realization of a new righteousness. comprise new theology. This forces us to apply In receiving Christ, the powerful and a standing rule in theological study that asserts creative Word of God is engrafted and anything new or unique in theology cannot be the Spirit is received as promised, in true theology and must therefore be discarded. full measure. There is a new beginning “Whatever doctrine is new,” says Wesley, “must in every respect (2 Cor. 5:17). In our be wrong; for the old religion is the only true conversion the Holy One touches down one; and no doctrine can be right, unless it is the and his nature invades our privacy. We very same ‘which was from the beginning.’”
CALVINISTIC ASSUMPTIONS, Part 5 Gil VanOder
Assumption #5 not saved. This sounds logical until you realize there is a difference between the provision of the If Christ died for all, but all are not saved, then atonement and the application of the atonement. Christ is not a real savior but merely a potential one. In other words, Christ’s death provided salvation Calvinists believe in a limited atonement for the whole world, but only those individuals because they assume God designed it to be ef- who accept Christ’s atonement for their sins fectual only for the elect. Thus, Christ is not benefit from it. Like the blood of the Passover the world’s Savior because the non-elect are lamb, the blood of Christ is available to all, but
THE ARMINIAN - Page 12 only those who apply the blood for themselves non-believers, even if they refuse to accept him are saved. Christ is the true Savior of the world as such. Hebrews 2:9 reads, “Jesus should taste ( John 4:42), but unless we are willing to accept death for everyone.” It does not say, “Jesus should him for who he is (the Savior), his death does taste death for everyone who is of the elect.” 1 not save us. He is still the world’s Savior, howev- John 2:2 declares that Jesus Christ is “the aton- er, even if few accept him as such. ing sacrifice for our sins, and not only for ours The Bible also calls Jesus the “King of kings” but also for the sins of the whole world.” Christ (e.g., 1 Tim. 6:15). Does the fact most people atoned for the elects’ sins as well as the whole do not bow down to him or recognize him as world’s sins. Christ’s atonement is unlimited. such make him only a potential king? No, if not R. C. Sproul argued that “If Christ died for a single person accepted him as king, he would everyone’s sins, then no one should go to hell. still be the King of kings. Jesus is not a potential If the payment for sin was made on the cross anything. He is King of kings and Lord of lords for everyone, then no further payment should be and Savior of the world regardless of who people required. No law court allows payment to be ex- may believe he is. John tells us Jesus “was the acted twice for the same crime, and God will not true Light, which lighteth every man that com- do that either. If God accepts payment of one eth into the world” (John 1:9 KJV). Christ is person’s moral debt from another, will he then the light for every man born and not just for the exact payment of the same debt later by the per- elect. In the very next verse, however, John points son himself? The answer is obviously no.” out that “the world The answer is obviously “no” only if the per- You cannot find a single knew him not” (v. son accepts the payment from the other person 10). If the world and presents it to the judge. If the guilty person Scripture that claims Christ didn’t recognize Je- refuses the other person’s offer, the guilty per- died for some sinners but not sus as the Light, does son remains responsible for the payment. The that mean Jesus isn’t guilty person must decide who will pay for his/ all really the Light but her crime (sin). The judge doesn’t choose who is only a potential light? If so, verse ten is mak- pays. The judge decides if the person who stands ing a false statement, because it says that Jesus is before the court is guilty, but who pays for the the Light that lights everyone born whether they crime is left up to the one who committed the recognize him as such or not. Isn’t Jesus still the crime. The guilty person goes unpunished only Word ( John 1:1) even if “his own received him by accepting the other person’s offer. not?” (v. 11). Yes, Jesus is everything the Bible Imagine you had a neighbor who was starv- tells us he is, even if some do not accept him as ing. So, you kill one of your lambs and give it to the Light, the Word, the King of kings, the Lord him to eat. Then imagine that he refuses to eat of lords, or the Savior of the world. the lamb and dies of starvation as a result. Does The Bible tells us that Christ died for sin- the fact that both he and the lamb died mean ners (1 Tim. 1:15). That includes everyone, un- the lamb was not killed for your neighbor? No, less only the elect are sinners. You cannot find a the lamb died for your neighbor, but the neigh- single Scripture that claims Christ died for some bor also died because he refused to appropriate sinners but not all. Romans 5:6 states that Christ the lamb that died for him. In the same way, died for the ungodly. Again, unless the elect are Christ died for everyone (including our neigh- the only ones who are ungodly, then Christ died bors); but unless our neighbors accept him for for all of mankind, including the non-elect. In themselves, his death doesn’t absolve them of addition, the Bible tells us that God is “the Sav- their sins. ior of all people, and especially of those who The Scriptures proclaim Christ to be the believe” (1 Tim. 4:10). Notice that believers are Savior of the world. Belief in a limited atone- only one portion of those God is the Savior of ment, therefore, is an assumption based on faulty and not the sum total. God is also the Savior of logic rather than the Word of God.
THE ARMINIAN - Page 13 THE OPTIMISTIC VIEW OF GRACE FOR WESLEY Vinicius Couto
omans 8:29 is a text that has already gen- the Christian faith. However, he also understood erated many animosities in the history of that progress was needed, such as the inclusion Rthe church. The text has been interpreted, for of the poor, better working conditions, more hu- the most part by Calvinists, as referring to the manity in relation to the incarcerated, elevating predestination of the people who will be saved. public health issues, and abolishing slavery. Wesley, however, saw another perspective in this The church has a prophetic mission. It is a text. For him, the predestination of this text does task to denounce the sin of the authorities who not refer to private redemption, but to what I call allow themselves to be seduced by the thirst for “teleological predestination,” that is, the result power and money and the spiritual, social, and that God wants to achieve with the redeemed. In moral decadence of the people. The prophet is this case, Paul is pointing to the result or purpose the one who points the finger and represents the that God wants from a Christian. Creator on earth. Christians are not to be silent Dunning explained that Wesley “repeatedly in the face of the evil, corruption, and sinfulness. points out that the end (telos) that God is seek- We need to be a nuisance to those who are rev- ing to produce in our lives is a renewal of the eling in injustice. We need to be, wisely, a finger divine image” and concluded that, “thus Wesley that touches the open wound, always aiming for defines the essence of the Christian life as the it to be closed. The prophetic role of the church divine activity of renewing human persons in the should not be confused with a pessimistic and image of God.” Outler testified, “The recovery murmuring worldview, which is always com- of the defaced Image of God is the axial theme of plaining about everything and that only serves Wesley’s soteriology.” to find defects. The prophetic role needs to aim Regeneration begins a process of restoring at transformation, otherwise it will be no more the image of God in man, since “God will thus than an accuser who adds effort to Satan in his ‘renew us in the spirit of our mind,’ and ‘create kingdom of opposition to the Creator. Therefore, us anew’ in the image of God.” Salvation is a Cheryl Sanders’ threefold placement regarding gracious act operated upon by God, taking the the prophetic mission of the church is interest- now Christian to a transforming modus vivendi ing because it encompasses accountability, com- arising from the transformation experienced. It passion, and empathy. is a living, shaping faith that reaches not only the Scripture shows the need for accountability regenerate but is a free and universal grace that by saying that “He that oppresseth the poor re- wishes to change society. proacheth his Maker: but he that honoureth him Wesley’s transformational vision was a good hath mercy on the poor” (Proverbs 14:31). Men response to the prevailing philosophy of his time, like Elijah, Micaiah, and John the Baptist de- the Enlightenment, which taught autonomous nounced the injustices and atrocities of various progressivism for social issues. Theologians who kinds (spiritual, moral, social, etc.) of the author- surrendered to the Enlightenment began to de- ities of their times. fend deism, an idea that God created all things Scripture also demonstrates that compassion and that he does not intervene in earthly matters, is necessary: “He that hath mercy on the poor, and it is therefore up to men to change the world, happy is he” (Proverbs 14:21b). “To visit the fa- striving for a more just and egalitarian society. therless and widows in their affliction, and to Wesley did not surrender to this deistic pro- keep himself unspotted from the world” is con- gressive spirit. On the contrary, he repeatedly crit- sidered by James as characteristics of the true icized this autonomy professed by the Illuminists religion ( James 1:27). When we are concerned and rejected the positions that were contrary to with these issues, people outside the evangelical
THE ARMINIAN - Page 14 world see transformational behavior and glori- Thus, the Wesleyan view of the optimism of fy the heavenly Father (Matt. 5:16). For Wesley, grace for the redeemed generated their respon- “this can not be done until we have given our sibility in the active and present participation in hearts to God and love our neighbor as our- the kingdom of God. That is why Wesley said selves.” in a prayer that “All [Christians]... may seek, in Empathy, in turn, is nothing more than put- their several stations, to right the oppressed, to ting yourself in the other’s place, that is, of iden- comfort the afflicted, to provide for the poor and tifying yourself intellectually or affectively with needy, and to relieve all those that are in any mis- an idea or person. Jesus said, “All things whatso- ery.” Wesley understood from the parable of the ever ye would that men should do to you, do ye sheep and goats that every true Christian must even so to them” (Matt. 7:12). Many injustices do works of mercy (Matt. 25:35-46) and that ev- occur, a priori, due to the sinful depravity that ery natural talent can be used in the service of the human race inherited from Adam. However, the kingdom of God, as long as it is accompa- in the second instance, many people do not take nied by the knowledge of the Scriptures and a this counsel of Jesus into account. As an example, fervent spirit (Acts 18:24). we can mention the rulers (and even religious The holistic thinking of Wesley challeng- leaders) who enjoy es the scholars and the church people to reflect The Wesleyan view of the opti- luxurious lodging, on the transformational practice that the gospel mism of grace generated active holidays in places proposes. It is a theology that intends to ap- that can be consid- proach the human being in its totality, starting and present participation in ered wonders of the from the assumption that the image of God lost the kingdom of God. world, and exorbi- and obfuscated is restored to the glory of God. In tant salaries, without this sense, it is perceived that the quarrels of the putting themselves in the place of the poor that virtual and academic world regarding the soter- hardly has where to live and sometimes not even iological debates of the Calvinist and Arminian what to eat. schools are no more than a medieval perspective; The prophetic mission in John Wesley’s for although there are significant differences in ministry can be seen through his teleological the two traditions, convergences need to be more understanding of the restoration of the image of valued in favor of a more relevant productivity in God and of the role of the Christian in the king- the kingdom of God, where we can act together dom of God. His perspective of the kingdom of as ministers of reconciliation. God was not limited to something future and Finally, it was concluded that Wesley’s theol- millenarian, but it covered the present moment. ogy is indeed responsible because his teleological This is because this kingdom has an inner aspect vision of restoring the image of God leads to a (Mark 4:26), being present in the heart of ev- transformational practice in which the Christian ery true believer (Luke 17:21) and therefore of is an agent of the kingdom of God who plays a double nature: inner (in the heart of believers) his part in the prophetic ministry. This Christian and with its apex in glory (cf. John 3:3). In the does not act with his arms crossed and his lips case of the earthly aspect, Wesley understands complaining. Instead, sanctification (Christian that there is God’s intervention, for the kingdom perfection) is another key element so that this can not be understood as something merely ex- individual does not become static or parasit- istential, as do liberation theologians and many ic, for such sanctity consists in loving God and theologians of the Integral Mission (Matt. 20.1). neighbor as oneself, making the praxis of sanc- However, the kingdom of God also has a future tification not an element abstract, but practical, reality, that is, it involves eternal salvation (Mark legitimately transformational. It follows, there- 10.24). This aspect is also important because the fore, that the prophetic mission of the church in existentialists end up devaluing eternity with John Wesley’s holistic thinking unfolds into a re- Christ, reducing salvation to social issues. lational, reconciling, and transformational praxis.
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