Cl I7 H The Princeton '5GICAL se' Theological Review OCTOBER, 1918 LUTHER AND THE PROBLEM OE AUTHORITY IN RELIGION Part II* Having in Part I of this article given some account of the development, in Luther’s religious experience and his career as a Reformer, of the principle of the supreme nor- mative authority of the sacred Scriptures, we shall now try to indicate the main features of his teaching in regard to the nature of this authority. It is well to recall—indeed, the significance of the fact cannot be overestimated—that it was by a singularly deep and rich experience of the grace of God in Christ Jesus that Luther had come to the double conviction that he was himself a saved man, and that the subject matter of the Bible, culminating in the assurance of the free gift of eternal life through faith in the Son of God, is true and trust- worthy. In this experience lay the germ of his power to refashion the religious life of his age.^ Inheriting the medieval ideas concerning the relative functions of the Scriptures and the Church, he presently found himself constrained, by the logic of his spiritual necessities, to oppose one after another of the traditional authorities that kept thwarting his advances toward full evangelical free- dom. One of the greatest conservatives that ever lived, * For Part I, see this Review, October, 1917, pp. 553-603. 1 Preuss, Die Entivicklung des Schriftprinsips bei Luther bis zur Leipsiger Disputation, p. 6, aptly remarks : ‘Es ist der Ausgangspunkt und mit ihm das ganze weitere Werden des Reformators ein religioser, kein humanistischer, ein positiver, kein negativer, ein erlebter, kein er- dachter, ein errungener, kein iibernommener.” On the importance of interpreting “the whole Luther” in the light of his formative evan- gelical experience, cf. Harnack, Lehrbuch der Dogmengeschichte, iii* p. 835. THE “HIGHER LIFE” MOVEMENT The circle of ideas summed up in the general term “Per- fectionism,” was first given standing in the Protestant churches through the teaching of John Wesley. The doc- trine of “Christian Perfection” in which these ideas were formulated by him, very naturally therefore took from the beginning and has continued always to hold among the Wesleyans “the place of an acknowledged doctrine.” Henry C. Sheldon tells us,^ no doubt, that it has “claimed very dif- ferent degrees of practical interest and advocacy from dif- ferent representatives” of Wesleyanism. He even tells us that “in the present, while Christian Perfection is advocated by not a few after the manner of John Wesley, many in ef- fect set it forth as rather a possible ideal to be progressively approached, than as the good lying immediately before every well-instructed Christian, the prize of a present faith and consecration.” A somewhat earlier writer goes even further and gives us to understand that Wesleyans have never been very for- ward in laying claim to their “Christian Perfection” as practically exemplified in their own lives, however faithfully they may have clung to it as a distinctive and highly valued doctrine of their confession. “Hardly one in twenty of our ministers,” he remarks,^ “professes it, either publicly or privately, so far as I can learn. We preach it occasionally; but among our people its confessors are still fewer, in pro- portion to numbers, than in the ministry. Even among our bishops, from 1784 to the present day, confessors are as hard to find as in any other class of our people. The very princes of Israel have been silent in regard to their own ex- it. perience of it. The apostolic Wesley never professed In the sixty-fourth year of his age and the forty-second of his ministry, he published in one of the leading journals of '^History of Christian Doctrine, 1886, vol. II, p. 376- Birthright God’s Children (1874). Ed. 2. 2 J. T. Crane, Holiness the of 1875. PP- 4 f- ; THE “higher life” MOVEMENT 573 London a letter containing these words: ‘I have told all the world I am not perfect! I have not attained the charac- ter I draw.’ Bishop Asbury, who, if possible, exceeded Wesley in the toils and sufferings of his fruitful ministry, did not profess it. The saintly Hedding, approaching the grave by lingering disease, always calm and often joyous in view of death, was importuned to profess it and declined. Myriads of men and women among us, whose lives were bright with a holy light, saints of zohom the world zvas not zvorthy, never professed it.” However chary, nevertheless, men may have been in pointing to their own lives as illus- trating the doctrine, the doctrine of “Christian Perfection” has always been the glory of Methodism ; and for a hundred years or so it constituted also one of its most exclusive pe- culiarities.® As the middle of the nineteenth century was drawing on, however, a kindred doctrine began to show itself, in a rela- tively independent development, among the American Con- gregationalists, in sequence to the increasing dissolution of the hereditary Calvinism of the American Congregationalist churches and the shifting of opinion here and there among them to a Pelagianizing basis.* Very potent influences were in operation in America during these years, moreover, tend- ing to break down the barriers which divided the denomina- tions from one another, and to give to doctrines hitherto distinctive of one or another of them more general currency. ® J. S. Inskip, Methodism Explained and Defended, 1851, pp. 59 ff. “There is, however, one doctrine in a great measure peculiar to Method- ism. It is that in which we teach the possibility of man attaining a state of grace in the present life, in which he may be made free from sin. We contend that this state may be attained now—at the present moment. ... In this, as well as in justification, ‘we are saved by grace, through faith,’ . Reader, thou mayest now believe, and now be saved from all thy sins.” The London Quarterly Review for October, 1875, vol. xiv, p. 192: “The testimony to the completeness of the Spirit’s work of grace in the human soul, as an application of the atone- ment, has been and still is the leading pecularity of Methodist teaching” * See an illuminating page by Lyman H. Atwater in The Presbyter- ian Quarterly and Princeton Review, July 1877, pp. 410, 41 1. 574 THE PRINCETON THEOLOGICAL REVIEW The conditions of life, especially in the rapidly settling fron- tier regions of what is now called the Middle West, made it a struggle to preserve in them any form of Christianity what- ever, and opened the way for the wide extension of all kinds of extravagances. In the welter of sharply contrasting no- tions struggling for a footing in this intellectual and social confusion, a certain advantage was enjoyed by extreme pre- tensions. Only those who took strong ground could hope for a hearing. And the constant interchange between the frontier and the country at large spread the contagion rapid- ly throughout the land. Among the other extravagances thus given great vogue was naturally a tendency to proclaim perfection a Christian duty and an attainable ideal, which none who would take the place of a Christian in this wicked world could afford to forego. The growing influence of Perfectionist ideas in the reli- gious community at large was both marked and advanced by the publication in 1859 of W. E. Boardman’s book called The Higher Christian Life. Mr. Boardman had acquired his notions under Methodist influences in a frontier settle- ment,® and in this book he gave them wings and thus inaugurated a movement which has affected the whole Pro- testant world. We do not see but that Mark Guy Pearse's description of the book is perfectly just. It was, he says,® “perhaps the first popular treatise on this subject that won its way amongst all denominations; and its vast circulation, both in America and England, not only melted the preju- dices of hosts against this subject, but made it possible for other writers to follow in the paths which he had opened, and led multitudes of timid souls out of the misty dawn into the clear shining of the sun.” The movement thus begun reached its culmination in the labors of Mr. and Mrs. Pear- sall Smith, out of which grew in the early years of the fourth quarter of the century the great Keswick Movement by ® See the account given by Mrs. Boardman in her Life and Labors of the Rev. IV. E. Boardman (1886), Am. Ed. 1887, Chapter III. ® Mrs. Boardman, Life and Labors of the Rev. W. E. Boardman, preface, p. vii. ; THE “higher life” MOVEMENT 575 which their formative ideas have been spread throughout the English-speaking world and continue still to be vigorous- ly propagated. It is to W. E. Boardman and Mr. and Mrs. Smith accordingly that we must go if we wish to know what the Higher Life movement really is, and what it really means for Christian life and doctrine. William Edwin Boardman^ was born in Smithfield, New York, October ii, i8io, and grew up in the Susquehanna country into a rugged but very unstable manhood. After a number of business adventures he found himself in the early forties in the little mining town of Potosi in the southwest- ern corner of Wisconsin, seeking to mend his broken for- tunes. His religious life had been of a piece with his busi- ness career. Converted in early manhood, he had passed through many violent changes before, under Methodist in- fluences,® he found in the rough surroundings of Potosi “rest of heart in Jesus for sanctification,” and became the head of the little “Plan of Union” church which had been gathered there largely under his influence.® Within two years, how- ever, he was compelled to leave Potosi by a violent anti- slavery controversy' in which he had become embroiled, and See Life and Labors of the Rev.