Quaker Religious Thought
Volume 17 Article 2
1-1-1967
Holiness and Christian Renewal
Arthur O. Roberts
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Recommended Citation Roberts, Arthur O. (1967) "Holiness and Christian Renewal," Quaker Religious Thought: Vol. 17 , Article 2. Available at: https://digitalcommons.georgefox.edu/qrt/vol17/iss1/2
This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. Holiness religion Discussion the articulate which the Lon articulate. With without ports what’s “Existentialism clear that in ary prefer how of in tion vigorous from tuous SET is particular both to Quakerdom. QTDG answers, word I Whatever Any Before The but OUR we Woodrum toward consideration to venture set on sins.” Weltuntergangstirnnutng “Spinoza with to of numbers Quakers definitions. people who sober Christian first about Quakerism” consider OWN our hearing Group, the
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evangelicalism victory
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the
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Whitefield
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upon
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perfectionism.”
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kingdom.
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emotional
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apt
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churches,”
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sinner,
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peace
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juncture
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phrase
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church; seeking I) in nature
reminds
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theology of both
and
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Christian
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holiness
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Confronting
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to
Church.”
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been
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gnostic 3) inner
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being
liberalism
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saith
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and
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re
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ness fulfilled ethic atoning
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us
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teach Old FUTURE
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Testament
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of
only
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Mount.
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in
psychology.
to
works
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THEOLOGY
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Love Bible
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seventeenth example
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marked
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century
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idolatrous
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us
Lord Cross and
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evidences
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call
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God building breathe HOLINESS Holy come tion,
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be Church, that tradition.” founded contrite that the
watched that Paul there) 1965, They upon about on before
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the
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brings
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cosmic and
within
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fire
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tragedy
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delusion,
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its
who lead
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one
Quaker
the objective vindication
in
it doctrines us
new
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point
truths
ACTS
were
who
shall resurrection
vindication
reveal
the
publicly body some is
see
grace
to
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moralisms. Gospels
God’s
Without
of to
The
life,
significant
last
to
the
early
the
sin.
liars,
of
baptize Monthly,
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we
read
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went
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those
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details
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Gospels
theology of
holiness
good
cleansing,
It
Christ.
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church
must promise
give
Gethseniane believers,
or to
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bestows is
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death of
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9
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you
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that such
have
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historicity
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doctrine
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enter with
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depicted.
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Romans. at
as
perspective.
purpose
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setting one
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in indictment editorial
belief.”
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gifts the
subjective we
good.
were
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Holy attain
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to
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comes
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preaching
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men
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acknowledge Spirit.”
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and Church
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believe
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curse,
faith
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talks
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receive
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ye lie
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God
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o
always
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filled
phrases:
otise
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with Acts,
receive
42
might a
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the
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me
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Spirit
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Jesus
a
Spirit. 6
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to Holy
the
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then,
Spirit
my
the
Spirit
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emphasis
on receive
appears
witness]
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of
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by
Spirit
set
go Holy
and
Holy
must
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to
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with
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apart
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church,
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human
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not
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spirit.”
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look
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situation.
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of
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has
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mouth
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2:17
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least.
of Holy
but
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The
spirit
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10:44
11:15 10:45 10:38
10:47
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really
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Spirit
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Acts
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18
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and
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to tized
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testimony ment
with
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tative
ticular
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bound
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through Holy
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never
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filled
filled
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you
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resolved
climax
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Christ’s
Spirit
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even
joyous
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about
it
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your
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to Spirit
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promise
2:38-39,
invitation
experience
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sins;
promise
promised
in
the Spirit
Christ This
coining
Holy
off,
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did
Joel’s
and
to
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at
Christian
surely
you
to
made
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was
the
to
Holy
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David.
there
the in
Pentecost
the
every Holy
and
they
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is
Spirit
in the
to
as
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Spirit
Jerusalem
Spirit
prophecy
right
the
RSV)
is
you
which
church
of
Holy
its
attested
imply
Spirit
you
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me on
fulfilling
allow
gift
is
disciples
to
at
told
Spirit.
one
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experience.
the
Pentecost
the
standard
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baptisms,
a
guardians
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them
name
you
11
Pentecost,
shall
of
recognized
Spirit
those
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was
whom
Paul
Holy
Holy
sign.
that
that
God. Holy
of
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and
for
receive
Pentecost
assured
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to
the
Spirit
brought
day
and
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became
Spirit
for
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those
the
Jesus
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to
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Spirit
follow
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to
messianism
The
universalizing
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your
in to
Christian
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promise
feed
Lord
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who us
Christ
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pattern
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for
promise
is
into
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gift
children
Acts
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tacked-on
given
baptism
interpreted
our
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all
were
and
and
resurrection.
of
the
in
church
of
for
experience.
before
who
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invitation
of
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in
the
the
of
charging contrasts
be
the
the authori
Church.
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its
21:4
21:11
20:28
experi 20:22
20:23
and
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19:2
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13:9
fulfill.
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the
or
by to ence varies: Peter and John went to Samaria following Philip’s they have anticipated but not yet received. They are baptized preaching, and through the laying on of hands believers al in the name of Jesus and with the laying on of Paul’s hands ready baptized in the name of Jesus received the Holy Spirit. receive the Holy Spirit. At Joppa, the Gentile Cornelius, right in the midst of Pater’s sermon, received the Holy Spirit, to the amazement of the Jews HOLINESS IN THE EPISTLES with Peter. Open-jawed, they could only wonder that the Holy For theological formulations of what happens to a man Spirit had been poured out upon Gentiles, just as upon them. when he is apprehended by the grace of God we turn to the And when Peter recounts this to the church at Jerusalem he epistles and especially those of Paul. It might be useful, how tells how at Joppa he remembered Jesus’ word contrasting ever, to notice some others first. In I Peter the Christians are John’s bapl.isni with that with the Holy Spirit. Peter concludes addressed s elect through the sanctification by the Spirit. Jesus’ in these significant words, “God gave the same gift to them as call to holiness as given in the Gospels is stated by Peter, “as he gave to us when we believed in the Lord Jesus Christ.” (Acts He who called you is holy be holy yourselves in all your con 11:15-17, RSV) duct.” (I Peter 1:15, RSV) He further testifies that Christ On the basis of such experiencas both Peter and Paul de bore our sins in his body on the tree that we might die to sin fend Gentile admission into the church and win the point that and live to righteousness, living no longer by human passions the new covenant sign of the baptism with the Holy Spirit but by the will of God. supersedes the strictly Jewish signs of God’s promise. James shows the nature of the life which is lived by the In the third place, the book of Acts gives us a unified pic royal law of love. He warns sinners to draw near to God, to ture of God’s grace. operating both to bring to forgiveness and cleanse their hands, and calls for double-minded men to purify to bestow the cleansing baptism with the Holy Spirit. I see their hearts. no sharp difference in the preaching which would indicate that One can claim freedom from sin or from having sinned, there persisted classes of Christians, one group saved and the writes John. Whoever walks in the light, has fellowship with other group sanctified. Certainly the disciples tarried for the God “and the blood of Jesus Christ his son cleanseth us from Holy Spirit, but the three thousand seem to have both repented all sin.” (I John 1:7, AV) In this is emphasized the constancy and received the gift of the Holy Spirit in the same day. The of that relationship. So insistent is he in linking God’s grace Samaritans appear to have repented first, then later received to an accountable righteousness in man that he says bluntly the baptism with the Holy Spirit. Saul, led into Damascus, that people who abide in Him do not practice sin, that love receives his sight and is filled with the Holy Spirit under the must not be only in word or speech, but in deed, that those who hand of Ananias. In his account of this some years later be hate their brothers, whatever they may say, do not abide in fore the Jerusalem Jews, Paul relates Ananias’ words after sight Him. How does one know that he abides in God? John was restored, “rise and be baptized, and wash away your sins, answers: “because he has given us of his own Spirit.” (I John calling on His name.” (Acts 22:16, RSV) And before Agrippa, 4:13, RSV) Here the Holy Spirit is the confirmer of the faith. Paul emphasized the words of Jesus calling him to ministry, Here is justification which issues in sanctification. words which must have reflected his own experience, to “turn What about Paul? How do his epistles reflect upon the [men] from darkness to light and from the power of Satan to filling of the Holy Spirit as narrated in Acts? In the midst of God that they may receive forgiveness of sins and a place among the Judaizing controversy, Paul summarizes the law in this those who are sanctified by faith in me.” (Acts 26:18, RSV) At word to the Galatian Christians, “You shall love your neighbor ‘3 Ephesus Paul found some of Apollos’ disciples who knew only as yourself.” He encourages them to walk by the same Holy the baptism of John. Paul instructs them in the promise which Spirit who gave them life to produce His fruit. He likens the
12 13 i
Christi:.n
from
and Paul
at
praised corning
exhortation spirit
tile He
refers blessing
certainly and
mission
rush
will Divine key
wife
he from be
Spirit do 1:3, to
They and in
God other, being
learned
also
the
living
the
brought
so
indicates
concludes
God
Is
verse
to
in
In
6: in
RSV)
then
of
prays
for
will
the
of
immorality;
and
are
more coming
dwells. to
10).
carnal, this
and
Acts
all
will.
as of
Thessalonians, Achaia”?
God,
I
it
of
by
power
Spirit
of
himself persons,
suggests
the
life
in
begins
destiny
Corinthians being our
God’s
men
of
soul
a
that
time
They
for
the
under
to
peace
those
Again,
and
call
“second
there
God
)our
the
It
initial
to
of
Lord
for
He
growth
new
abundant
became
and
that
countenancing
God
Holy
“an
surely
temple,
to for
our
more.
one
in
are
at
first
decisive
them,
who
and that Is
himself
the
fighting
is
sanctification,
is
when
scold
experience
Jesus
body
their
specific
holiness
a
example
will
crucifixion
Paul
Lord
warning
bought
blessing”
no
Spirit?
who
letter
second
Paul
power
are
Paul
in
were
does
each
capable
for
he
need
so
life.
Christ.”
them
hearts
Paul
be
grace
asking
action
sanctify
in
Jesus
sows
among
shows
points
reminds
with
increase
that
indicate
“filled
addresses
one
with
kept
and
of
definite
fact
to
This
that
14
immorality
formulations.
to
For
of commends
—
of
of
all
for vill
the
Christ.
to
of
temple
for
that
for
practicing
he
at
a
self
honor
teach
(I
how
sound
of
if you
meeting
themselves,
with
the
self
prayer
the
the
price,
a
you
Holy
Timessalonians
their
least
them,
be
that
writes,
they work
a
believers
experience.
wonderful
to
church
the
church
sanctification wholly;
believers
second
or
Spirit
established
(I
them,
the
know
is
and
God’s
the
some
therefore Spirit.
love
them
destroy
within
has
Thessalonians
of
Church
to
in
holy
new
it,
“that
Holy
grace,
The
blameless
(I
whole
which
subsequent
which
and at
—
been
they
or
to
[or
only
how
arid
cleansing
of
for
in
Thessalonians
conditions
prayer,
(I
Thessalonica
whether
one
a
‘This
that
the
Spirit”
you
them
aorist
5:23,
in
suing
thus
as
they Macedonia
have or
their
Cor.
continued niay
used
they
to
man
is
is
the
holiness
another
Church.
“saints”
is
temple,
abstain
related
earlier
take
at
RSV)
are
— is
“May
reaps
it
3:13)
tense
Holy
must
3:16;
fires.
your
both
love,
each
in
as
may
sub
this
the
the
for
an
in
to
a
a
a
nature
It
prefacing it of
shall
teach Paul’s pressing
himself
good
earthy
series similar
“set
ication and
Jesus and ians
spirit longs
the
to members
On
the Christ.
Epistles? glorify
tiles body”
the they
(chapter
one
Paul
necessitates
God
make
likeness
The
the
dwelling
In
to Skipping
fact
your
Holy
4:22-23,
we
so be
have
work
about
to
Christ,
of
masterpiece
of of
—
present
of
Plmilippians
in
God
vein.
treats
of
in
strength
on
to
say
Once
your
growth
great
your
13)
that
of
strong
his
man
but
wine
Christ mind
been
Spirit
In
heaven’s
the
in
exemplify
of
“toward
then?”
holiness?
in
the
put
RSV)
ilace
about
the Paul
former
sections
God
Ephesians,
Romans
minds,
Certain
strangers
faith;
God they
theological the
them,
it
which
their
they
reconciled
in
household
on
verbs
of
but
without
Jesus.”
on
matter
and
highest
grace,
taking
calls
or Paul
of
in
the
were
privileges.
having things
are
lie
the
bodies.
compassion,
many
manner
For
bringing
putting
gives
by
God
true
by acts
the
righteousness.
In
in
for
unity
is
to
rather
goal
them
talks
(Phihippians
of
to
the spot
Paul
Christ “made
worried
treatise
rhetorical
the
the
chapter
sine
to
the
gift
of
righteousness
are
above
gifts
a
in
God
salvation
the
“put
word
He
of
God
for
moment,
of
on
15
God,
needed about
or
first
the
to
it
covenant
qua to
called
praises
is
There
life
mind —
the
wishes
full
kindness
wrinkle.
explains
alive”
the
...,““put
to
off
the
examine
of
know
lest
love.
and
Floly
3,
place
they
“therefore.”
non a
.
completion
the
Spirit
the
questions, your
.
new
right 3:14,
prize
in holy
for,
“seek measures
.
they
Colossians
of
is
His
the
what
the
for
and
to
and are
of
Spirit
Bible
an
and
one
In
he
great
Christ
old
to
nature,
characterized
RSV) temple
Instead
fail themselves
he
promise,
to sanctify
of
purposes,
all saints,
filling
orderly
“baptized
things
be
the
teaches
them
holiness.”
have
who
to
about
nature
make
encourages
the
is
to
theologizing.
emphasis (see
renewed
for
such
death
at
What
Romans.
second
who
follows
meet
created
has
in
of
upward
that
of
rejoicing
new
atonement. above
the
the
way,
chapter
the
these
judgment.
the
which
the
as
the
becoming
an
to
begun
into
emptied
does
what
the
there
(Ephes
day
church
by
life
“what
in
epistle
Prison
sinful
intox
Spirit
often
Lord,
see
upon
them
in
after
It Gen
call
test.
one
the
the
be
he
In
2).
of
in in
is
is
if
a
is a Both Jew and Gentile have sinned, even though they are held of the grace of God in Christ Jesus. But in all of Romans, I responsible by some revelation of God in law — written or un find no suggestion of a kind of sub-standard Christian short of written. Law requires; and conscience accuses or else excuses. victory over the nature of sin. (Romans 7 is not a picture of Whoaver comes to God does so in a faith which transcends law such an unsanctifled Christian; it is a picture of a sinner stand and its righteousness, as for example, Abraham. Because men ing helpless before the law which he acknowledges to be good.) are justified by faith they have peace with God, for which assur One may, of course, recognize that it is possible the consciences ance is given by the pouring out of God’s love through the of some might excuse them in a kind of pre-Christian faith. Holy Spirit (5:5). God’s basis for judging the heathen is specified by Paul in Reflecting upon the provisions of God’s grace which Roman 2. It is recounted by Peter in the Acts account of his answers our faith, in the fifth chapter, Paul teaches that Christ experiences at Joppa where he recognized that God speaks to is the new Adam who brings righteousness instead of the sin those in every nation who do righteousness. I suspect this kind and death which came upon all. Chapter six shows through of acceptance has been often adduced as a kind of passable vivid contrasts of the old nature and the new how God’s justi Christianity. Or perhaps such have known only the baptism of fication issues in new life, in his setting man apart within the lohn in a sort of Jewish repentance which looks forward to the new covenant. Paul shows how the Christian is one who has Christ but knows not the promised Holy Spirit in His cleans died with Christ, and the old self crucified. This is what it ing, enal)ling power. means to be baptized into Christ Jesus. So the sin nature is From the Epistles we may conclude there is a multiform destroyed, slaves to sin are now made slaves to righteousness. audience to whose various conditions the admonitions speak, Paul then turns to the relationship of the law to sin, show and we should beware of making too neat theological molds ing that failure to live up to the provisions of God’s grace can out of every exhortation. Holiness is taught as experience and not be blamed upon the law. Indeed, the law may captivate life. The Apocalypse opens a window to heaven wherein we the mind with good, but sin captures the will. Nevertheless see God’s holiness and our eternal hope. Christ has broken that stronghold which under law sin imposes. “For the law of the Spirit of life in Christ Jesus has set me free INFERENCES FROM THE NEW TESTAMENT from the law of sin and death.., that the just requirement of Concerning holiness as taught in the New Testament what the law (that is, proper love to God and to man) might be ful inferences will provide us a proper basis from which to express filled in us who walk not according to the flesh but according our doctrines? to the Spirit.” (Romans 8:2, 4, RSV) 1. First, that God’s grace is regenerative, not simply foren Ah, here it is again: “according to the Spirit”! To be a sic, though the operations of the Holy Spirit are diverse. The Christian is to be in the power of the Holy Spirit, for those grace of the Lord Jesus Christ and His work is wrought within who are led by the Spirit of God are the sons of God. This those who come to Him in faith. brings us full up to Jesus’ code of the Kingdom — love beyond 2. Biblical experience supports the view that justification limits of human reciprocity — a love made possible not by includes sanctification; that is, the imputing and imparting of knowledge but only as Christ lives within. Those who have righteousness (pardoning and making holy) constitute justi God’s Spirit belong to Him, those who do not, dwell in the fication. flesh and do not yet have life. 3. Holiness is the norm for Christian life, an integral part Victor)’ over the guilt of sin, victory over the nature of sin, of the new birth, and is essentially a relationship to God and ultimately beyond this sin-wearied creation, victory over made possible by grace. It is not an ascetic extra for superior the effects of sin: such is Paul’s understanding of the nature souls.
16 17
± J. Love is the essence of the life of the Spirit in the hearts that we do not make implications there need be two sorts of of nien; it is demonstrable in real life and should be more Christians, one in a more spiritual category. liromirient than modes of spiritual experience. Here is the 6. ‘I’hat we recognize the nature of time self as not some locus of the church and the basis of its fellowship, beyond all timing static, but constantly enlarging, showing that carnality liturgy orae sthetic demonstration. stands essentially in self-will and not in some sort of substantive 5. Holiness relates to the whole man and not just to some chunk — whether within man or society — emphasizing the special part of man; it refers to the ‘body” just as much as to need to bring every thought under subjection to Christ. the “soul.” I 7. That we teach Christian maturity, placing our lives 6. Fhcre is no higher state of holiness taught in the epistles tinder the leadersiup of the 1-101)1Spirit, showing what it means than what is experienced in the early church as recorded in the in daily life to follow the one who baptizes us often into con Acts. ditions through which He calls us. 7. There is no time scale set U]) nor certain set outward CONCLUSION modes of the Spirit whereby one comes into the fullness of God’s grace; uppermost is a logical relationship (e.g., forgive No Biblical overview can do more than suggest the riches of ness l)efore baptism) rather than a precise chronological rela Gods revelation. But it may remind us that renewal comes tionship of the person to God. to those who listen to God speak in his Word and by his Spirit. 8. The baptism with the Holy Spirit is a more Biblical To be spiritual is not to hold one’s face in solemn contortion, term than “entire sanctification” or “Christian perfection” and or to force the mind into abstractions, however contemporary thus better describes divine grace experientially known. or traditional, but to listen to the Holy Spirit, and to know the w’orld of experience by His dimensions. The implications of SOME RECOMMENDATIONS renewal by the Holy Spirit are many. I mention only these: If we Quakers would have a part in reshaping Christianity, Worship is made vital because of spiritual, not aesthetic, I recommend the following: solemnity; it is the “silence of all flesh” before God which we 1. That we seek to become better acquainted with other seek. Our corporate sense then leaps beyond the bounds of groups which emphasize the regenerating nature of God’s grace, pragmatic or psychological descriptions. recognizing that the Holy Spirit is not limited to certain associ 2. Theology speaks relevantly because the world as nature atiomis of Christian people. Quakers do stand historically among and history has taken on meaning for persons, as the Holy those who proclaim a holiness theology, however bifurcated Spirit takes the things of Christ and reveals them unto us. our wiffiess may have become. 3. Joy is recovered to fellowship and to social obligation — 2. That we use Biblical terms, such as “filled with the a right response, in my judgment, to the engulfing of neo- Holy Spirit” and “baptism with the 1yi-io Spirit” in an effort Kantian ethics by the new morality. to avoid confusion and allay the suspicion of irrelevancy 4. Christian witness honors God’s sovereignty by actualiz attached to certain Wesleyan or humanistic phraseology. ing his command to evangelize, and thus to let His Kingdom 3. That we integrate the Gospels. the Acts, and the Epistles provide the standard around which the lesser societal forms re in our study and proclamation. volve, lest we suppose this or that political entity or social 4. That we emphasi7e the persomi and work of the Holy frame has priority in calling men to loyalty or occasioning the Spirit more and the state of being sanctified less. proper extension of human personality. We will recover our 5. That we teach every pardoned sinner caught in the net place as well as our role when we again learn to evangelize. of grace that he may claim the promise of the Holy Spirit, and
Is 19 4. 2.
5. 6. 3. 1.
7.
Frederick Soren Newton
Karl Stephen
Karl All
Oxford,
worth millan, Version. York:
1949,
Scripture
Barth, Barth,
Kierkegaard,
P.
Harper
and
Flew,
Neill.
1960. B.
1934,
140.
New
Tolles,
Dogmatics Ferrie.
God
references
The
Christian
p.
and
See
York:
Here
282.
Idea
Quakers
The
Row,
chapter,
Grand
Thomas
in
and
Perfection.
in
of
Gospel
1964.
Outline.
Perfection
References this Rapids:
and
Now.
“Quietism
Nelson,
pp.
listing
the
of
20
32ff.
Religious
Eerdmans, New
Our
Atlantic
New
in
1952.
are
and
Sufferings York:
Christian
York:
from
Enthusiasm.”
Culture.
Perspectives
1964,
Harper,
Philosophical
the
Theology.
(1847),
p.
Revised
New
89.
1960,
series.
York: trans.
pp.
Standard
London:
Library,
28-29.
Mac
New Aid-
I
rigid Comments
Quaker flexibility to fine
believer The trifle some ing Holy as Roberts cation is proach should
stration Arthur of broad amplified perfectionism
thought Prophetic-Personal” centered, I 1959,
should
Christian
likewise
“Christian God.
It
But it
This therefore
or
ambiguity
hungry impossible.
Spirit
p.
and
may or
as
be
reduces theological
systematic
has
Roberts of
is and
it
like 13).
holiness
has
Christocentric by
a
could,
eliminated.
indefinable
correct
inherent unbiblical must
he
renewal
the often strict
experience”
Lewis
seekers
to
of
and perfection”
in
He
that
point
the of
course latitude
also
refers
however,
that guilt
Holiness been
chronological
articulation
distinguishes
in
experiential
pluralism
words
Benson
Quakers
capacity
regenerative-redemptive and simply
that
be
suggesting
out
and
synergism
centers
happened
rendered
complexes
in
theological
suggested
in obviously
the holiness
that
or
has
unrealistic.
lend
as differentiating
Quakerism.
(Quaker because
can
to
made
“Greek-Philosophical-Impersonal.”
“second
on
an of 21
the
also
perfectionism.
“two develop
progression, in
make
that
man
itself ineffectual
in
the
is experience
former EUGENE
that
and
afforded
which
articulation
created concept
they
Quakerism,
beyond
Religious
concept
main
unbiblical
rather
definite
a
to
These
any
Such
defeat.
holiness
valuable have
man
tends
between spiritual
streams
concept
by
the Him
their
in
acts
than
thus
for
a of
are
not
Thought,
seeks
work
L.
which attempts
This
toward of humanistic
a
holiness.
impression
independently concepts
Thus
the
of
reach,
fact the
in
on contribution
denying
developed
COLLINS
such
of
humanistic
inertia, of
by
God
Scripture. of
is
the
Christian
“Hebrew
clarity to
religious
sanctifi a
demon
Arthur
further
a
grace”
result Spring
to
which
Spirit
Bible
Such
doc such
to
the
de
ap
in
if
a
is
a
jJ