TOvermiller | July 8, 2010 in | Comments (0)
I do not endorse Carl Henry’s new evangelical tenents, but in reading his autobiography I found these comments about personal divine guidance very insightful and balanced, more so than by reading Garry Friesen or Bruce Waltke for instance.
I have always been open to some so-called mystical asapects of the Christian life, if in fact mysticism is really a term appropriate to the New Testament. Too many theologians have hastily dismissed the apostle Paul’s teaching on “union with Christ.” To be sure, the New Testament doctrine is remarkably different from what in philosophical circles is generally meant by mysticism. The Christian’s relationship to Christ involved no absorption or disappearance of the self into the Infinite; distinctions or personality are not cancelled, but rather are intensified in man’s relationship to the Deity. Equally important is the fact that the Bible anchors the most intimate divine-human relations in redemption (more…)
JHollandsworth | July 7, 2010 in | Comments (1)
I am writing a paper for a graduate-level seminary course entitled, “American Fundamentalism and Evangelicalism,” taught by Dr. Larry Oats at Maranatha Baptist Seminary. The course is quite fascinating.
My paper addresses the impact of Keswick on fundamentalism. By Keswick, I am referring to the victorious life sanctification teaching that was popularized by conferences held in Keswick, England during the years 1875-1914. I have been amazed at the extent of Keswick’s influence on the fundamentalist movement. Perhaps in time I will post the paper here, but in the interim allow me to share some profound quotes that demonstrate the importance of this subject:
Together, Keswick’s higher life teaching and John Nelson Darby’s dispensationalist premillenialism …became the backbone of the fundamentalist movement in American evangelicalism after the turn of the century.
Douglas W. Frank, Less Than Conquerors: How Evangelicals Entered the Twentieth Century (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1986), 114. (more…)
JHollandsworth | June 30, 2010 in | Comments (2)
The Scriptures teach that man is comprised of three parts: body, soul, and spirit. The body is man’s interface with the natural world; the soul is man’s interface with self and others; and the spirit is man’s interface with God. At least two key New Testament passages refer to this trichotomy. Heb. 4:12 says that God’s Word is able to divide between the soul and spirit and joints and marrow. Man may be unable to do so, but with God all things are possible. In 1 Thess. 5:23 Paul prayed for the members of the church at Thessalonica, asking God to preserve their entire being – spirit, soul, and body – blameless, unto the coming of Christ. (more…)
JHollandsworth | June 29, 2010 in | Comments (0)
The Keswick view of sanctification is often misunderstood and, therefore, misrepresented, even to the point of being harshly criticized. In large part, that is because Keswick is an interdenominational conference, not a doctrinal system, organization or denomination.[1]Keswick has no official, written theological position. Its teaching can only be gleaned from sermons preached at the conferences or from books written by Keswick historians.[2]Nevertheless, in spite of these shortcomings, the Keswick view of sanctification can be clearly delineated.
Akin to the Reformed and Dispensational views, Keswick recognizes that positional sanctification takes place at salvation. This does not, however, guarantee that believers will progress in their sanctification. (more…)
JHollandsworth | June 28, 2010 in | Comments (0)
In many respects, the Augustinian-Dispensational view is similar to the Reformed view of sanctification. Both views teach that a once-for-all positional sanctifying work of the Holy Spirit occurs at conversion, enabling believers to become progressively sanctified. Reformed theologians prefer to call this initial aspect definitive sanctification, emphasizing divine sovereignty over human responsibility and definitive over progressive. Moreover, in contradistinction to Wesleyan theology, both views reject perfectionism as the goal; instead, focusing on spiritual maturity and Christlikeness.
There are, however, a couple of major differences between the Reformed and Dispensational views. First, there is disagreement over
the number of natures possessed by the Christian subsequent to salvation. Reformed theologians believe (more…)
JHollandsworth | June 26, 2010 in | Comments (0)
The Reformed view of sanctification was largely systematized at the time of the Reformation by John Calvin. In summary, the view teaches that sanctification is both a definitive act that occurs simultaneous with justification, and a process that continues throughout the believer’s life. However, the definitive aspect is much more strongly emphasized in Reformed theology, finding its basis in 1 Cor. 1:30, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” Ferguson says, “Jesus Christ himself is our sanctification or holiness (1 Cor. 1:30); and it is through union with Christ that sanctification is accomplished in us.”[1] According to Romans 6, the believer has been baptized into Christ’s death, buried with Him, raised with Him and seated with Him in the heavenlies. Because of this vital union, believers have been freed from the dominion of sin. Although “death to sin” does not mean that Christians are free from sinning, it is “virtually definitive of being a Christian,” so that believers are to act “as dead men brought to life.”[2] (more…)
JHollandsworth | June 24, 2010 in | Comments (0)
John Wesley taught a doctrine of entire sanctification, also known as Christian perfection. The doctrine holds that initial sanctification begins at the point of justification, but it becomes perfected in a second work of grace, a crisis experience, often referred to as “the second blessing,” “perfect love,” or “the baptism of the Holy Spirit.” Incidentally, Wesley disavowed any connection between the baptism of the Spirit and speaking in tongues, believing that the apostolic gifts had ended during the early church era. Pentecostals hold to core Wesleyan sanctification doctrine but, nevertheless, depart at this juncture, believing that Spirit baptism is accompanied by speaking in tongues and other sign gifts. (more…)
JHollandsworth | in | Comments (0)
Brother Lawrence, the seventeenth century Carmelite monk, is probably best known for his contemplative view of sanctification. He wrote a book entitled, The Practice of the Presence of God, in which he describes his conscious desire to do everything in life with a “passionate regard” for God.[1] The psalmist summarized contemplation in Psalm 42:1-2: “As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God.” What characterizes contemplation is a longing for God, an intimate communion with Him, expressed by loving attentiveness to Him. The ultimate goal is rapturous love for God and for fellow man. Many of the Puritans were contemplatives. (more…)
JHollandsworth | June 22, 2010 in | Comments (0)
Lutherans believe that justification and sanctification are inseparable sides of the same coin. As one author puts it, “sanctification is thus simply the art of getting used to justification. It is not something added to justification.”[1] Just as justification was received by faith, so sanctification must also be received by faith. It is not something to be sought after, not moving toward a goal, but entirely the work of the Holy Spirit who makes supernatural life arise within us. Since God has already taken care of the matter, the only thing a believer can do is to trust God that he has been justified because of Christ. “Sanctification is nothing over and above living out the faith that one has already been declared perfectly holy and righteous for Jesus’ sake.”[2] (more…)
JHollandsworth | in | Comments (0)
Because one’s soteriological views impact one’s understanding of how saints are sanctified, the varying evangelical theological traditions (e.g., Baptist, Presbyterian, Methodist, Pentecostal, etc.) have resulted in several divergent views of the doctrine of sanctification. Demarest emphasizes the magnitude of the problem by posing several questions, each of which may be answered in varying ways by theologians:
Of first importance, what is meant by sanctification, holiness of life, or moral perfection? Is sanctification entirely a work of God, primarily a work of the human will, or a joint effort involving both parties? … An important concern is whether the believer achieves sanctification instantaneously or through a lengthy process. (more…)
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