Theology of Holiness: Part 7a: Atonement

The 7th section of this theology of holiness will be on atonement. In other words, do we as humans need it? If so, what does that mean? Who can provide it? How is it provided? These are some the questions that will be examined. Take care, God bless and enjoy!
Atonement
Rather than being a part of an ordo salutis per se, the atonement of Jesus Christ is what makes the salvation of humanity possible. It is mentioned during the course of this ordo salutis, I believe, because Wesley himself believed that "Christ's work of atonement was the sole ground of human justification" (Lindstrom, 1980, p.59). For without the atoning power of Jesus' sacrifice, no one could be delivered from the sin nature that we are all born with. "The sequence of salvation proceeds from the benevolence of God the Father toward humanity, through the atoning death of the Son in offering redemption, toward the grace of the Spirit in applying and enabling redemption" (Oden, 1994, p.25). Defined, "the atonement is the act of God in Christ that breaks down all the barriers our rebellion and sin have erected between the Father and ourselves" (Dunning & Greathouse, 1989, p.67).
"The term "theory of atonement" has become commonplace in English-language theology as a term for "a way of understanding the work of Christ" (McGrath, 2005, p.410). The atonement was of great importance to Wesley yet he "never took up the atonement for special consideration in any of his treatises or tracts. Nor is it the main theme in any of his sermons" (Lindstrom, 1980, p.55). Wesley did, however state that it was "the distinguishing point between deism and Christianity" (Wesley as cited by Schenck, 2006, MIN543 lecture). Furthermore, Wesley stated, "Indeed, nothing in the Christian system is of greater consequence than the doctrine of Atonement" (Wesley as cited in Lindstrom, 1980, p.55).
"The English word "atonement" derives from the prepositional phrase "at one". Its original meaning was something like "reconciliation" (Gowan, 2003, p.21). "The Hebrew term "kipper" and "kippurim" commonly translated "atone" was used primarily in the context of the sacrificial cultus of the tabernacle" (Gowan, 2003, p.21). The Greek "hilaskomai would not have awakened for the Greek reader the connotations of covering that seem to have been associated with "kipper"… but it did shift the basic metaphor for what was happening in sacrificial cultus" (Gowan, 2003, p.23).
An aspect of the atonement that has great meaning is blood. Blood signifies a sacrifice. "For this is my blood of the new covenant, which is poured out for many for the forgiveness of sins" (Matt. 26:28) were the words of Christ during the Last Supper, the night before his ultimate sacrifice at Calvary. "Blood plays a particularly important role in atonement… the most common single context for atonement language (for Jews) is in reference to sin offerings (e.g., Lev. 4-6)" (Gowan, 2003, p.23). The important thing to realize about the shedding of blood was that it came "not just as reconciliation, but as an offering" (Schenck, 2006, MIN543 lecture). "…who have been chosen and destined by God the Father and sanctified by the Spirit to be obedient to Jesus Christ and to be sprinkled with his blood" (I Pet. 1:2, NRSV).
The concept that God himself would come to offer himself for the sins of his creation in order that this creation could be with him is a concept that is completely unique to Christianity. It is also an aspect of Christianity that has been debated and developed since its' very inception. In fact, this concept is unconscionable to every other religion. "The worth of Christ's flesh is to be reckoned, not just according to the nature of flesh but according to the person who assumed it, in that it was the flesh of God, from whom it gained an infinite worth" (Thomas Aquinas as cited in McGrath, 2005, p.421). The Bible does not appear to give only one perspective on the issue of atonement. Yet, this should never be misconstrued for contradiction. "Various presentations should be interpreted as convergent and complementary, not opposed" (Blocher as cited in Vanhoozer, 2005, p.75). The atoning work of Christ can be viewed through the lens of sacrifice, ransom and substitute amongst other views.
Drury defines atonement as "the provision through the blood of Christ which saves us and sanctifies us. Both the forgiveness of sins and the cleansing from sin come only through the atonement" (Drury, 2004, p.181). I stand in complete agreement with this statement. There is no possibility for sanctification, let alone salvation without the sacrifice of Jesus. The language of sacrifice is apropos as this concept is found in Rom. 3:25, "whom God put forward as a sacrifice of atonement by his blood, effective through faith" (NRSV). Again, the concept appears in I Cor. 5:7, "For our paschal lamb, Christ, has been sacrificed" (NRSV). Wesley stated, "The sacrifice of Christ, once made, is that perfect redemption, propitiation and satisfaction… and there is no other satisfaction for sin" (Wesley as cited in Lindstrom, 1980, p.60). "Paul's use of the Greek term "hilasterion" points to a sacrificial interpretation of Christ's death" (McGrath, 2005, p.411). "The biblical words expiation and propitiation are also closely related to the concept of atonement. They all refer to the fact that, in the moral order, satisfaction has to be rendered for wrongdoing… for Christians, the all-sufficient, once-for-all sacrifice was offered when Christ died on the cross for the sins of the world" (Bilezikian, 1993, p.144). It is through the cross that we are saved. This is because on the cross "Christ is understood to be the covenant representative of humanity. Through faith, believers come to stand within the covenant between God and humanity" (McGrath, 2005, p.421).

Theology of Holiness: Part 6c: Sanctification

This is the last section on sanctification. Remember, in the other two sections, what sanctification is and why it is important was examined. This final section examines a bit of how sanctification may come about within a human being. The question has been whether it is a relatively short or long process. Can we make it come about when we choose or is all of that up to God himself? Sanctification, while largely a Wesleyan distinctive, has been discussed from a range of denominational foundations from Lutheran to Baptist. As I am from the Wesleyan tradition, that is the perspective that receives the most consideration. This means that I would consider sanctification to be possible in this life. In other words, we can live free from the weight and need to sin, in this lifetime. What a thought!!

There is dispute as to how entire sanctification is brought about. There are three camps with three different views. They are divided as proponents of: the shorter way, the middle way and the long way. The shorter way, as it is called, finds its roots in the teachings of Phoebe Palmer during the nineteenth century. It was her belief that God would not command us to be something we could not be. She also believed that God was willing to perform this action at her request. "It was thus she became assured it was her privilege to know when she has consecrated all to God, and also to know that the sacrifice was accepted" (Schenck, 2006, MIN543 lecture). For her, "the shorter way… is one of total responsiveness to God's grace" (Schenck, 2006, MIN543 lecture). Additionally, "entire sanctification is a simple synergism in which the work of consecration and faith by a Christian is met immediately with deliverance from the inner propensity to sin by the Holy Spirit" (http://cbounds.blogspot.com/2006_05_01_cbounds_archive.html) . The advocates of this position are numerous within the Wesleyan denomination today, as they have been since Palmer's time.
Probably the most popular proponent of the shorter way in the Wesleyan Church today is Keith Drury. For Drury, entire sanctification is "a crisis event for believers which occurs instantaneously when a believer makes an entire consecration, reaching out in faith to receive the baptism with the Holy Spirit" (Drury, 2004, p.182). After the work of entire consecration is completed by the person, God will instantaneously grant entire sanctification to the person, if the person receives this gift in faith. "There are two parts to sanctification: God's part and ours. God alone works in us to sanctify us. But he does so with our cooperation" (Drury, 2004, p.104). In dealing with the issue of why a person has not received entire sanctification, Drury writes: "Why don't you have it? Is it because God is withholding it? No. It is because you have not totally and completely given yourself over to God, in complete consecration. This is your part" (Drury, 2004, p.108).
For me, the shorter way of coming to entire sanctification is akin to a "name it, claim it" type of mentality. "So it is that you can say, "Fill me now" and God's sanctifying work will be done" (Drury, 2004, p.179). This line of thinking about sanctification was also espoused by Wilbur Dayton. His feeling toward receiving sanctification as quickly as possible was made clear: "Why wait? Ask and receive" (Dayton as cited in Wilson, 2000, p.190). As DeNeff says, "this is holiness at the drive-through window" (DeNeff, 2004, p.90). "The agonies of self-examination and self-denial… are suddenly compressed into a few minutes around the altar" (DeNeff, 2004, p.90). The shorter way seems to make God our servant rather than the other way around. To view him as simply waiting for us to consecrate in faith, is to me, to cheapen the grace and work of the Holy Spirit, who alone convicts the person of their sin. "If Wesley was right, we cannot choose the day of our sanctification any more than we can choose the day of our natural death" (DeNeff, 2004, p.129). I cannot agree with Drury's sentiment that if we have not, we ask not. It is God's pleasure to work on his own schedule. While I appreciate the passion and zeal for entire sanctification that Drury presents, I do not share his approach.
The second way, the middle way, is the approach to entire sanctification that I find myself in agreement with. As stated by DeNeff, "sanctification is possible in this life, but it does not necessarily happen just because we consecrate ourselves. It is not only more of commitment that leads to a crisis of entire sanctification, but less of sin and selfishness as well. It can happen, but it usually takes longer than we think" (2004, p.127). "Christians actively seek entire sanctification, availing themselves of the various means of grace, waiting for God's grace capable of creating faith to appropriate it. Thus, a person cannot be entirely sanctified at any given moment, but only in those times and places in which God's grace is being made available that can create such faith." (http://cbounds.blogspot.com/2006_05_01_cbounds_archive.html). It is through discipline, duty and daily examination that entire sanctification comes. In other words, "she cannot be entirely sanctified merely because one day she decides she should" (DeNeff, 2004, p.131).
The third way, the longer way, is the approach to entire sanctification that views it as "something that very few will attain in this life and only at the end of life" (Schenck, 2006, MIN543 lecture). "The movement toward this state of perfection can only be brought about by growth in grace, knowledge, wisdom, experience, and the practice of spiritual disciplines. As such, entire sanctification is not really seen as a possibility for new converts, but only for those who have diligently followed Christ for many years" (http://cbounds.blogspot.com/2006_05_01_cbounds_archive.html). Because "holiness is qualitative rather than quantitative" (Schenck, 2006, MIN543 lecture), much time, effort and suffering must occur before entire sanctification can be attained. This was the road to entire sanctification that Wesley took in his most pessimistic writings (Schenck, 2006, MIN543 lecture). While I have sympathies along these lines, I cannot fully agree with this viewpoint.
Whether sanctification exists as an incomplete entity or as an entire one, I believe that it is attainable. Whether the road to sanctification is short, medium or long, I believe that it is attainable during my own lifetime. For Wesleyans, "sanctification is viewed as involving a deeper work of the Holy Spirit, or as a second work of grace, characterized as a crisis experience, that is both a goal and a possibility in this life" (Sawyer, 2006, p.575 & 354). For me, entire sanctification and freedom from willful sin in this lifetime is a possibility and I can enjoy it, to paraphrase Schenck. This life can be summed up as: "the intent of Wesley's doctrine of sanctification is that we are to live habitually from and in the sense of the divine presence" (Suchocki as cited in Maddox, 1998, p.54).

Theology of Holiness: Part 6b: Sanctification

This post is a continuation of part 6 and will culminate with part C. Sanctification is a huge topic so I did split it up. Please don't overlook the topic because sanctification is all about walking the talk. I am indebted to the theology of John Wesley, the founder of the Methodist movement for much of this topic.

The first exposure to sanctification that comes to the believer are "the actual changes in a person's thoughts, words, and deeds making that person more like Christ, which occur at or around conversion" (Drury, 2004, p.184). Sanctification "begins in man at the new birth" (Lindstrom, 1980, p.84) and "simultaneously with justification, sanctification begins" (Wesley as cited in Lindstrom, 1980, p. 86). Wesley also stated that "sanctification in the proper sense is an instantaneous deliverance from all sin, and includes an instantaneous power then given always to cleave to God" (Wesley as cited in Wiley, 1946, p.312). In other words, there is an initial sanctification that comes to the converted and regenerated person. This is because the two aforementioned events are directed by the Holy Spirit. If the Holy Spirit is directing these changes, he will then continue to direct changes in the life of the new believer. Therefore, the new believer is able, "through initial sanctification to walk in the newness of life" (Schenck, 2006, MIN543 lecture). Scripturally, an initial call to sanctification may be found in John 17:17, "Sanctify them in truth; you word is truth" (NRSV), which were Christ's words during his High Priestly prayer for his people prior to his trial, persecution and crucifixion. Interestingly, "the word "sanctify" is not the same as "purify"; the disciples have already been declared clean… the prayer seeks the endowment of the disciples for their apostolic mission" (Marsh as cited in Morris, 1995, p.646).
While the position of initial sanctification is the subject of little debate, the nature of sanctification itself is. For Wesley, sanctification was about "the ethical regeneration" of the individual. This stance is reiterated by Steve DeNeff, who agrees that sanctification is more about the moral nature and obligation of a human being (Schenck, 2006, MIN543 lecture). Sanctification has also been described as consisting of two components: "being set apart as sacred on God's side and living the way we should" (Schenck, 2006, MIN543 lecture). Therefore, sanctification can be seen "as an expression of both law and love" (Schenck, 2006, MIN543 lecture). Furthermore, the distinctive component of sanctification, for Schenck, is the aspect of "being plugged into God. Ethical behavior is of secondary importance" (Schenck, 2006, MIN543 lecture).
As the new life of the believer continues, a process of becoming more Christlike occurs. This is known as progressive sanctification. As explained by Drury, progressive sanctification envelops "the gradual changes in a person's thoughts, words and deeds making that person more like Christ as (they) grow toward the crisis of entire sanctification" (Drury, 2004, p.186). As is obvious from the name, progressive sanctification is more about being on a journey than having reached a destination. "It means simply the temporal aspect of the work of grace in the heart, as it takes place in successive stages. Each of these stages is marked by a gradual approach and an instantaneous consummation" (Wiley, 1946, p.317). Wesley explained progressive sanctification in the following way: "after a gradual development in sanctification the Christian life will attain fruition in (entire) sanctification" (Wesley as cited in Lindstrom, 1980, p.117). This has also been described as "growth in grace". (Dunning & Greathouse, 1989, p.92). The imperative for a growth in grace is stated in II Peter 3:18, "But grow in grace and knowledge of our Lord and Savior Jesus Christ" (NRSV). "As one comes to know Christ better, the grace of God through the Holy Spirit leads one to bring his life more and more into accord with Christ's pattern of living" (Dunning & Greathouse, 1989, p.92).
Eventually, the life of process and growth in a believer will reach a state of critical mass. It is at that juncture that the person has a decision before them. They can choose to consecrate everything in their life to Christ or they can choose to hold areas of their life back for themselves. "Our sanctification depends on the complete surrender of our whole being" (DeNeff, 2004, p.134). What happens next is the subject of debate. The length of time that "elapses between regeneration and entire sanctification… this depends wholly upon the experience of the individual" (Wiley, 1946, p.315). There are those who believe that the only thing that stands in the way of a believer and entire sanctification is the desire of the believer to consecrate and receive. In an opposite fashion, there are those that contend that the act of complete consecration, of total surrender will not necessarily bring that person to the crisis of entire sanctification. Regardless of position, it is held by both camps that "entire sanctification, which is God's work, can't come without the previous gradual work of sanctification" (Schenck, 2006, MIN543 lecture).
What, then, is entire sanctification? Wesley described it as follows: "It is that habitual disposition of soul which, in the sacred writings, is termed holiness; and which directly implies the being cleansed from sin, from all filthiness of both flesh and spirit" (Wesley as cited in Dunning & Greathouse, 1989, p.93). Wesley "based his doctrine on entire sanctification almost entirely upon thirty texts in the Bible" (Brown, 1910, p.191). Further, Wesley described this work as "the loving of God with all your heart, mind, soul, and strength. This implies that no wrong temper, no contrary love remains in the soul, and that all the thoughts, words and actions are governed by pure love" (Wesley as cited in Wilson, 2000, p.47). Another synonym for entire sanctification would be "Christian maturity, as called for in Eph. 4:13 and II Cor. 13:9" (DeNeff, 2004, p.77). All of these actions point to the fact that entire sanctification, in my estimation, is about more than entire consecration. It is the freedom from willful, conscious sin and the root of the sin nature inherent in fallen man, as well as being that process which perfects the love.
Christian perfection, another name for entire sanctification, is deemed as having been achieved when a person possesses "a heart emptied of all sin and filled with pure love to God and man" (Wiley, 1946, p.331). Christian perfection is marked by "four characteristics: purity of intention, the imitation of Christ, love to God and love to neighbor" (Schenck, 2006, MIN543 lecture). It should be noted that Christian perfection in no way tries to be presented as an absolute perfection. "It is not absolute. Absolute perfection belongs not to man, nor to angels, but to God alone" (Wesley as cited in Sawyer, 2006, p.354). Further, it is a "perfected and harmonious personality" that is consumed by a "perfect purity in intention and will" (Schenck, 2006, MIN543 lecture). For Wesley, "the goal of the whole process of salvation is the entire sanctification of man" (Lindstrom, 1980, p.119). Whatever entire sanctification is, what it can never be seen as a quest for spiritual gifts. In fact, we are told to "seek not the gift but the giver" (Brown, 1910, p.130). Again, whatever entire sanctification is, we must know that "this life is really possible… and it means a good deal more than we think it does" (DeNeff, 2004, p.76-7).

Theology of Holiness: Part 6a: Sanctification

The next three entries are going to deal with the subject of sanctification. This is a subject that doesn't get discussed very often. In short, to be sanctified means to be changed. It is literally the life evidence of salvation. Your life will no longer be characterized by sin and doing your own thing. It will be characterized by becoming more Christlike and less sinful. You can have freedom from willful sin in your life. The ways in which sanctification comes about is open for conjecture, hence the length of this discussion. Is one way more correct than the others? For me, yes, but that is a decision that you will have to make for yourself. Enjoy and thanks for reading!

Sanctification
If any of the concepts mentioned in this paper could be considered to be foundational, it would be the concept of sanctification. "The idea of holiness is virtually everywhere in the Bible and in Christian history" appearing "in one form or another, more than six hundred times" (Drury, 2004, p.33 & 40). "Sanctification has been called "the goal of salvation" (Schenck, 2006, MIN543 lecture), which would justify the claim of being a foundational concept. It also "applies to believers who have received the Holy Spirit, as in II Thess. 2:13 and it involves the cleansing of past sins, as in I Cor. 6:11" (Schenck, 2006, MIN543 lecture). By the same token, if any concept in this paper could be considered to be controversial, it would be the concept of sanctification. From a theological perspective, sanctification is viewed through a variety of extremes. These extremes range from believing that sanctification is an instantaneous work of God upon conversion and the belief that sanctification can't exist in this life at all.
In a similar fashion, there are almost as many synonyms for sanctification as there are views. "Perfection of love, Christian perfection, Christian maturity, second working of the Holy Spirit, second blessing, second work of grace, full salvation and circumcision of the heart" (Schenck, 2006, MIN543 lecture) are the most popular synonyms. However, sanctification is "less about what we call it and how it happens but that it does" in the first place (Schenck, 2006, MIN543 lecture). As I could easily write an entire paper on the concept of sanctification alone, I am going to treat this section as an overview. In my personal ordo salutis, sanctification comes after regeneration and justification. I will elaborate upon my own personal view of sanctification as is warranted.
The doctrine of sanctification may be described as "liberation from the inherent power of the root of sin, as well the restoration of the imago dei" (Schenck, 2006, MIN543 lecture). It is a freedom from conscious, willful sin. The word, sanctification, arrives to us from "the Latin, "sanctus" (holy) and "facere" (to make), as well as the Greek word, "hagiadzo" (to make holy)" (Wiley, 1946, p.320). While sanctification in its most complete sense is a Wesleyan distinctive, other Protestant denominations have tackled the subject. In fact, even the Catholic tradition has addressed the topic. Sanctification, as a development, may be viewed as starting "at conversion with initial sanctification, continuing gradually in progressive sanctification, leading to entire sanctification, progressing in continual sanctification until the believer dies" (Drury, 2004, p.186). This is a rough outline that demonstrates that sanctification is a "gradual development" (Lindstrom, 1980, p.116) rather than a static endeavor.
Before digging any deeper into what sanctification looks like, I would like to examine the various debates about the nature and existence of sanctification in this life. The Lutheran tradition contends that "sanctification is the business of making progress in cutting down on sin according to the scheme" (Forde as cited in Alexander, 1988, p.23). Further, sanctification is viewed not as a second act of grace, but as a continuation of the first. Therefore, Lutheran doctrine proposes that sanctification is "simply the art of getting used to justification. It is not something added to justification" (Forde as cited in Alexander, 1988, p.13). This would then put the Lutheran understanding of sanctification at odds with the Wesleyan understanding and mine, as well. That stated, Lutheran doctrine contends that "God is always the acting subject, even in sanctification" (Forde as cited in Alexander, 1988, p.15). "The distinction serves only to leave the old being in control of things under the guise of pious talk…we attempt to combine the unconditional grace of God with our notions of continuously existing and acting under the law" (Forde as cited in Alexander, 1988, p.15). For Lutherans, the emphasis of salvation doctrine is on justification by faith. However, this doesn't mean that Lutherans have no desire to overcome sin. Forde states that "sin is to be conquered and expelled" (Forde as cited in Alexander, 1988, p.27). However, sin is something that a human deals with as "simul justus et peccator, simultaneously just and sinner" (Forde as cited in Alexander, 1988, p.23). In another way of stating the Lutheran position, sanctification is viewed as a "momentary but unsustainable experience" (Schenck, 2006, MIN543 lecture). This is in opposition to the Wesleyan doctrine, which may be summed up as being able to have "victory over sin in this life and being able to like it" (Schenck, 2006, MIN543 lecture).
The Reformed view of sanctification differs from the Wesleyan experience as well. The Reformed doctrine on sanctification states that "Jesus Christ himself is our sanctification or holiness; and it is through union with Christ that sanctification is accomplished in us" (Ferguson as cited in Alexander, 1988, p.48). In other words, sanctification is dependent upon union with Christ only. Yet, it has been stated that "the Christian life will be marked by human activity" (Schenck, 2006, MIN543 lecture), which are most strongly evidenced by the actions of consecration and faith (Drury, 2004). Christ's sanctification and humanity's need for it are combined by the "ministry of God's Spirit and the exercise of the believer's faith" (Ferguson as cited in Alexander, 1988, p.51). Further, the Reformed tradition holds that sanctification is "an impossible dream" (Schenck, 2006, MIN543 lecture) and "salvific gradualism" (Spittler as cited in Alexander, 1988, p.127) at least in this life. To believe that sanctification is an unachievable goal in this lifetime is to make light of scriptures such as I Peter 1:15, "Instead, as he who called you is holy, be holy yourselves in all your conduct" (NRSV). Would we be given an impossible imperative from God? While our holiness is based in Christ, it more about being renewed in the image of Christ rather than basking in the glow of his holiness.
This freedom from sin is expressed as a "mystic interiority found by a few" (Spittler as cited in Alexander, 1988, p.127), in regards to the contemplative view. For the Pentecostals, sanctification, as an experience, is of great value. Yet, the Pentecostals "seek the baptism in the Holy Spirit" (Spittler as cited in Alexander, 1988, p.127) to a higher degree than they seek sanctification. The two views are united in their quest for experiencing a life of holiness rather than working towards one and relying upon the Holy Spirit to provide one, according to the will and timing of God. In other words, experiences are more valued than is the life of holiness itself. For me, that is an oxymoron. To seek the experience over the life is to have the wrong perspective on sanctification.
According to the Wesleyan perspective, "holiness is a process of becoming in reality what already is ours in Christ through the new birth" (Schenck, 2006, MIN543 lecture). The emphasis here is on a process of becoming. "(Sanctification) is first a process, and later a crisis, and finally a process again" (DeNeff, 2004, p.90-1). This can best be described by using the terms initial sanctification, progressive sanctification, entire sanctification and continuing sanctification. "There is no perfection which does not admit of a continual increase" (Wesley as cited in Lindstrom, 1980, p.118), as "it is impossible for the Christian, even if fully sanctified, to stand still" (Lindstrom, 1980, p.118).

Theology of Holiness: Part 5: Salvation

Frankly, everything else in this series hinges upon this one concept, salvation. I believe that salvation is both a process and a crisis. It is a process in that when you live for Christ, you should continue to grow and become more Christ-like. It is a crisis in that you come to a point when a decision MUST be made. Am I going to live for Christ or am I going to live for myself? It is a choice that all of us make, in one form or another. Have you made that decision? Once again, I use Thomas C. Oden's "Life in the Spirit" and a lot of other sources. I pray that this is clear and will help you all. Salvation is a wonderful gift from the God to humanity, made possible by the atoning sacrifice of his son, Jesus Christ and manifested in us through the indwelling of the Holy Spirit.

Salvation
Salvation as a concept "has become widely used in Christian theology to express the provision of God for our human situation of need and sin" (Marshall as cited in Reid, 2004, p.998). Salvation is then connected to the "extravagant gift of God's grace" (Erickson, 2006, p.321). To Wesley, the word "salvation" wasn't about "deliverance from hell, or going to heaven; but a present deliverance from sin, a restoration of the soul to its primitive health… the renewal of our souls… in righteousness and true holiness" (Wesley as cited in Lindstrom, 1980, p.100). Once again, an element of the ordo salutis is more about our conduct in this life rather than the determination of our eternal destination. This is an extraordinary finding for me, as I had always focused on the eternal aspects of this doctrine. As for my personal ordo salutis, I would place salvation as an overall concept rather than as an individual step.
"Salvation is seen as a process by which man passes through a series of successive stages, each stage representing a different and higher level" (Lindstrom, 1980, p.105). Salvation as a process and action would best be described as emanating from God. However, as also described with the previous aspects of the ordo salutis, there is a synergy that exists between the human and the divine. We are participants in this process. "God's choosing is based upon our choice, we cooperate with God" (Bounds, 2005, MIN541 lecture).
Salvation may also be defined as "what is needed to restore the broken relationship between God and the creature" (Erickson, 2006, p.903). God is the giver of the grace that is necessary for the human to accept their need for God in the first place. "We cannot call ourselves sane nor Christian if we foolishly believe we may accept Christ… whenever we want. We can't" (DeNeff, 2004, p.59). In other words, God extends the free gift of salvation at his discretion. This leads to a definition of salvation being "the act of God whereby He rescues the souls of repentant humans from the dire circumstances of punishment we are due because of our guilt and the pollution of our sin" (Thomas, 2000, p.181). "The salvation prepared for the world can only become subjectively appropriated when one repents, trusts in God's pardoning grace, and follows the narrow way" (Oden, 1994, p.81).
The English word, "salvation" is "derived from the Greek "soteria" and from the Latin "salvus", which meant safe (Oden, 1994). The accompanying verb, "sozo", means to save "as a continuous process with distinguishable components (Oden, 1994, p.85) and "to cause someone to experience divine salvation" (Marshall as cited in Reid, 2004, p.998). Yet, for all of the individualistic meanings given to salvation, the word "is best not employed in (that sense), for it includes the whole history of God's saving activity and the history of human reception of it" (Oden, 1994, p.81). This seems to be evidenced by the fact that the Hebrew word for salvation is "yeshuah", which was of course the Hebrew rendering of the name Joshua and later, Jesus. In both cases, "the word salvation evokes the rescue of persons caught in a hopeless situation" (Bilezikian, 1993, p.145). First, it was Joshua who led the Israelites into the Promised Land and then Jesus who gave deliverance for all who would accept it.
The discussion of patron and client relationships in ancient times is apropos in a discussion of salvation. This is due to the fact that we, as humans, stand in the position of client to that of the ultimate patron, God. As was expressed in lecture, "clients could never earn the patronage. Early Christians would have understood this" (Schenck, 2006, MIN543 lecture). As the process worked, a patron was one who was "asked to provide money, grain, employment or land. A person who received such a benefit became a client to the patron, accepting the obligation to publicize the favor and his gratitude for it, thus contributing to the patron's reputation" (DeSilva, 2004, p.130). The obvious ties to Christianity from this passage demonstrate the level of debt that all Christians owe to the author of their salvation, Jesus Christ. An interesting component of the patron/client relationship was the mention that the client owed public gratitude to the patron. The one intention of life, then, is to live all the time to please and honor God in our lives, both privately and publicly.
"The salvation that comes by faith is a salvation from both the power and the guilt of sin" (Lindstrom, 1980, p.99). An essential component of our salvation is faith. Without faith, we cannot be saved. Therefore, we know by faith that we have been set free, saved, from a life that weighed us down both presently and eternally. Coupled with faith is a concept that is unique to Wesley. The "new birth (is) accompanied by assurance" (Lindstrom, 1980, p.115). The concept of assurance of salvation, accepted by faith takes a dual path. "Faith is the confidence that what we hope for will actually happen; it gives us assurance about things we cannot see" (Heb. 11:1, NLT). When the witness of our spirit is combined with the indirect witness of the Holy Spirit, they work together to "establish the assurance of salvation" (Wiley, 1946, p.295). This belief of assurance finds a basis in Romans 8:16, "It is that very Spirit bearing witness with our spirit that we are children of God" (NRSV). "It is by two corroboratory witnesses that this confirmation is received: God's Spirit and our own spirit together bearing the same testimony (summartureo). Together they convince and assure" (Oden, 1994, p.204). I believe that these thoughts are the key thoughts in dealing with salvation. The implications of accepting the offer of grace through faith are so grand in scope that they exceed the limits of human imagination.
In regards to Paul, salvation is "primarily future oriented" (Schenck, 2006, MIN543 lecture). It is about future deliverance as much as it is about present deliverance. However, this is not Paul's exclusive view, as evidenced in Titus 2:11-13. "For the grace of God has appeared, bringing salvation to all, training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly while we wait for the blessed hope" (NRSV). To reiterate, "God's design to save humanity includes all time, not just part of history. " In the Greek language (sozo) may depict an action as either punctiliar or durative, or it may make no specification whatsoever as to the kind of time involved" (Erickson, 2006, p.903). "The fulfillment of God's purpose in creation is awaiting a final consummation in the end of days" (Oden, 1994, p.85).

Theology of Holiness: Part 4: Regeneration

Part 4 of our journey through an ordo salutis (order of salvation) takes us to regeneration. Regeneration is essentially the time at which our "old self" is changed into our "new selves". Of course, this isn't a complete change because salvation is a process, yet there should be noticable changes in a person who is regenerated. In this section I draw heavily from Thomas C. Oden's "life in the Spirit" and lectures from Dr. Kenneth Schenck, a scholar and theologian from whom I was able to take a life-altering class from.
While this piece may use theological terms, I assure you that it is understandable and is nothing to be intimidated by. Theology is for all. It is vital to understand what it is you feel when you accept Jesus Christ as your savior.

Regeneration
According to Dr. Ken Schenck, ..there is no Biblical word for (regeneration), but the components are there.. (Schenck, 2006, MIN543 lecture). This is reiterated by Dunning & Greathouse who wrote, ..Regeneration..is not a biblical term but one that theologians coined.. (Dunning & Greathouse, 1989, p.92). Yet, regeneration may be though of as ..a new birth, a resurrection, a new life, a new creature, a renewing of the mind, a dying to sin and living to righteousness, a translation from darkness to light.. (Hodge, 2003, p.3). The word in Greek that is most closely associated with regeneration is the word, ..palingenesia.., which ..is a compound of again, ..palin.. and birth, ..genete.. (Oden, 1994, p.156). Even so, Wesley deals with the concept of regeneration with a person as being the ..new birth.. (Wesley as cited in Lindstrom, 1980, p.107). This ..new birth.. has also been termed ..new life.. (Oden, 1994, p.158), a ..new life that is understood as liberation from bondage.. (Oden, 1994, p.163).
To Wesley, the new birth was an objective and real change that was made within a person. A new birth would signify a ..re-beginning.. (Schenck, 2006, MIN543 lecture) and a delivery from the power of sin (Lindstrom, 1980). ..New birth is followed by a life of reborn affections.. (Oden, 1994, p.175). Through the gift of the Holy Spirit and through faith demonstrated in repentance, ..the eyes of our soul (are) both opened and enlightened.. (Wesley as cited in Schenck, 2006, MIN543 lecture). In a more Calvinistic understanding, ..regeneration is a secret act of God in which he imparts new spiritual life to us.. (Grudem, 2000, p.699). This means that for the Calvinist, ..regeneration is totally a work of God.. (Grudem, 2000, p.699). This understanding of regeneration seems to limit the involvement of humanity in the act, yet it must be noted that no human can muster regeneration themselves.
I believe that the concept of regeneration is an absolute essential of any ordo salutis. Regeneration signifies a change from one state, depravity, to another, being born again. In this way, regeneration is the effect of the cause, conversion. For this reason, in my personal ordo salutis, I would place regeneration directly after conversion.
While regeneration as a Biblical word is not present, the concept is present in several passages.
..The term regeneration as used in the Scriptures means literally ..to be again... It is, therefore, to be understood as a reproduction or a restoration. The term is generally applied to the moral change which is set forth in such scriptural expressions as: born again (John 3:3, 5, 7); born of God (John 1:13; I John 3:9; 4:7; 5:1, 4, 18); born of the Spirit (John 3:5, 6); quickened (Eph. 2:1, 5); and, passed from death unto life (John 5:24; I John 3:14)... (Wiley, 1946, p.282)

Regeneration is also present, conceptually, in Titus 3:5, ..He saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit.. (NRSV). This verse implies a new ..quality of life, imparted (by) holy.. (Dunning & Greathouse, 1989, p.92) behaviors. II Corinthians 5:17 is also in this line of thought, ..If anyone is in Christ, there is a new creation: everything old has past away; see everything has become new.. (NRSV). ..The new birth is a spiritual transaction between God and humans rather than a physical experience.. (Bilezikian, 1993, p.156). While the term, birth, usually has physical connotations, the birth described here is much greater than that.
..Regeneration is the work of the Holy Spirit; and the Spirit is the Author of that new man.. (Ambrose as cited in Oden, 1994, p.164). Further, the renewal spoken of ..is a restoration of the moral image of God in which man was originally created (Wiley, 1946, p.283). This life is characterized by love, but a love that is not yet perfected (Lindstrom, 1980). Wesley believed that this new birth was ..a change wrought by God in the soul.. (Wesley as cited in Lindstrom, 1980, p.108). Interestingly, Wesley also believed that, ..if the new life is to persist and grow, activity on God..s part must always be accompanied by activity on man..s part.. (Wesley as cited in Lindstrom, 1980, p.117).
The new birth, aka regeneration, has also been described as the beginning of the process by which holiness is attained (Wood as cited in Alexander, 1988). ..Regeneration is a complete work and therefore perfect in its kind.. (Wiley, 1946, p.287). ..Only through the character and quality of this life given in regeneration can man have a positive, vital acquaintance with God.. (Wiley, 1946, p.289). Further, ..new birth is the decisive work of God in the economy of salvation whereby spiritual life in Christ is imparted by the Holy Spirit.. (John Chrysostom as cited in Oden, 1994, p.156).
So then, regeneration is also about leaving behind a life that was directed inwardly in exchange for one that is now focused outwardly. It is about living a life defined by pursuits that are more in line with the pursuits of God rather than the pursuits of man. Once again, it should be understood that regeneration is an act of God..s grace. A human is unable to regenerate themselves, regardless of their intentions. For that reason, regeneration is a precious gift and the hallmark of a Christian life.

Theology of Holiness: Part 3: Conversion

The third part or consideration of the life of holiness is conversion. This means that because of the grace - prevenient grace - that is received by man in faith from God alone, man is able to be changed forever. Conversion could be explained as being a crisis event where after a change or difference in the life of that person is shown to others in that person's actions and deeds.
This is a shorter section, as conversion is a product of repentance, which was discussed in part 2 of this theology presentation. For original sources, take a look at H. Orton Wiley's "Introduction to Christian Theology"; Gilbert Bilezikian's "Christianity 101" - which is fantastic for new believers or those who are curious about Christianity. Once again, Thomas C. Oden's "Life in the Spirit" is drawn on. As with the other sections, I do go on a bit of a word study. This is done to show what the word meant in its original context. If you haven't already, please read parts one and two in order to get the whole picture thus far.

Conversion
Conversion is viewed as an action of a human being, when viewed through the Wesleyan lens. ..Conversion is our willing response to the gospel call, in which we sincerely repent of our sins and place our trust in Christ for salvation.. (Grudem, 2000, p.709). ..Conversion was the basic message preached by Jesus from the outset of his ministry.. (Bilezikian, 1993, p.158). In contrast, strict Calvinism views conversion solely as ..an act of God.. (Sawyer, 2006, p.323). Once again, for Calvinism, the onus for change is upon God exclusively. I do not agree with strict Calvinism on this front. Conversion ..is the term used to designate the process by which the soul turns from sin to salvation.. (Wiley, 1946, p.273) or as Oden states it ..a change from unfaith to faith (Oden, 1994, p.101). Furthermore, ..Arminianism holds that through grace, preveniently bestowed, man turns to God and is then regenerated.. (Wiley, 1946, p.274). Another fine definition of Christian conversion states that it is ..the combination of repentance and faith which leads someone to turn and follow Christ.. (Thomas, 2000, p.176).
In my own ordo salutis, I would place conversion after repentance, as it comes as a result of repentance. In fact, conversion is impossible without repentance first occurring. I would also place conversion after justification, as justification comes at repentance. Conversion is the manifestation of a life changed by repentance. ..Conversion compromises two elements, one negative and the other positive: repentance and faith.. (Bilezikian, 1993, p.159). Succinctly stated, ..repentance and faith produce together the conversion that makes regeneration possible.. (Bilezikian, 1993, p.160).
The English word, ..conversion.., ..come(s) from (the) Latin root word, ..convertere.., and from the Greek word, ..epistrepho.., which both mean ..to turn around or turn toward.. (Oden, 1994, p.80). This is mentioned due to the fact that the words ..conversion.. and ..salvation.. are linked inexorably in English yet actually possess different meanings in Latin (Orton, 1994). Due to its root word meaning, conversion actually has ties to the Hebrew definition of ..repentance.., that being ..shub... Both words involve a turning about of one..s actions. In English, the word conversion seems to denote a type of metamorphosis from one state of being to another or from one frame of mind to another. This seems to be a bit different from the classical understanding of the conversion concept.
According to DeNeff, ..the point of conversion..is for cleansing, and not merely forgiveness.. (DeNeff, 2004, p.104). This treatment of conversion points at what occurred to the prodigal son in Luke 15:21 when he said, ..Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.. (NRSV). The son had changed from a life of self-indulgence to one of recognition of his own sin and disgrace. The tax collector in Luke 18:13 stated, ..God, be merciful to me, a sinner.. (NRSV) (Oden, 1994). Possibly the greatest Biblical example of conversion is found in the change of the Pharisee and early church persecutor, Saul. Saul is blinded by the glory of Jesus while on the Damascus Road and is converted through his acceptance of God..s calling. Paul writes in Galatians 1:15-16, ..But when God, who had set me apart before I was born and called me through his grace, was pleased to reveal his son to me, so that I might proclaim him among the Gentiles, I did not confer with any human being.. (NRSV).
Faith is required if conversion is to occur. In fact, the faith that results in conversion could be termed a ..saving faith.. (Schenck, 2006, MIN543 lecture). It is by this faith that we receive ..the Spirit.. at conversion (Wood as cited by Alexander, 1988, p.101). Wesley himself wrote of his May 24, 1738 Aldersgate experience, ..I felt my heart strangely warmed. I felt I did trust Christ, Christ alone, for salvation..and saved me from the law of sin and death.. (Wesley as cited by Sawyer, 2006, p.353). Conversion, then, this ..change of one..s personal relationship to God.. (Sawyer, 2006, p.551) is reliant upon the reception of grace in faith. It is the sincere belief that change is required, desired and attainable. Conversion is ..turning from sin to Christ.. (Grudem, 2000, p.709). Furthermore, conversion ..allows (Jesus) to get a hold on us and to infuse us with new life. The new life that begins with the new birth is forever; it is life eternal.. (Bilezikian, 1993, p.160).

Theology of Holiness: Part 2: Repentance

The second part of the theology of holiness that I am presenting is a tough one. It is difficult for all of us, myself included. Who wants to admit that they are a sinner? Who wants to admit that they have need for salvation in the first place? Yet, that is exactly where each and every one of us stands. We are told that if we think that we don't have sin, we make Christ out to be a liar. "If we claim we have not sinned, we make him (Jesus) out to be a liar and his word has no place in our lives" (I John 1:10, NIV). Those are serious words and they are one of the reasons why repentance is such an important topic. Repentance lies at the core of the Christian life. The only way that we can be freed from a life of sin and bondage is to recognize that we first have a problem. Once again, please feel free to discuss any aspect of this. The main references I make are to H. Orton Wiley's "Introduction to Christian Theology", which has a Wesleyan-Arminian perspective; again, Thomas C. Oden's "Life in the Spirit" and Steve DeNeff's "Whatever Happened to Holiness".

Repentance
..Do you not realize that God..s kindness is meant to lead you to repentance?.. (Rom. 2:4b, NRSV) The concept of repentance has been grossly underestimated by some. It has even been postulated that Paul didn..t find the concept of repentance important, as it is mentioned in his writings only three times (Gowan, 2003). However, for Luke, the key topic of his gospel and Acts is repentance (Schenck, 2006, MIN543 lecture). There are those who believe that repentance means saying sorry for previous sins. Additionally, many contend that repentance is simply a crisis event. I believe that this position is an incomplete understanding of repentance. Repentance is a multi-faceted entity.
Defined, repentance would include the following components: ..the Spirit (leading) the penitent to godly sorrow for sin, reform of behavior, reparation for harm done to others, revulsion against sin and confession of sin.. (Oden, 1994, p.83). Restated, ..repentance is a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ.. (Grudem, 2000, p.713). For these reasons alone repentance holds a position of prominence in my own ordo salutis. Without true repentance, one is not able to receive salvation. Repentance must pass through the heart, soul and mind in order to be true and effective. (Grudem, 2000).
..The Hebrew word used to denote repentance is shub, which means literally ..to turn, turn around, return.. (Gowan, 2003, p.424). In other words, repentance is more about ..reversing one..s course.. or ..giving up one way of life for another.. (Gowan, 2003, p.424) than seeking forgiveness. ..In the New Testament, ..repentance.. (metanoia) is used to describe the changing of one..s mind.. (DeNeff, 2004, p.45). The word ..metanoia.. appears in the New Testament as a noun or verb fifty-five times (Schenck, 2006, MIN543 lecture), which would make the concept of repentance an important one. For DeNeff then, ..true repentance is not the first step toward salvation. It is salvation. In true repentance, then, the seeker changes his mind, not only about God, but about himself and his sin.. (DeNeff, 2004, p.45).
..Even now the ax is lying at the root of the trees.. (Matt.3:10, NRSV). The metaphor used by John the Baptist was to show that ..repentance is an act aimed at the root of sin.. (Oden, 1994, p.97). I stand in agreement with these sentiments. How have we changed our minds or lives if we merely express sorrow over being caught or found guilty? An admission of guilt is not nearly enough. While it is true that repentance ..removes guilt.. (DeNeff, 2004, p.50), seeking repentance as a type of ..eternal fire insurance.. really doesn..t qualify as true repentance. ..The goal of repentance is not heaven but holiness.. (DeNeff, 2004, p.104).
In order to be repentant, I believe that there must be a ..strepho.., to borrow from Acts 11:21, a turning, in a person..s life. What was once acceptable to a person, that being a life of sin, is no longer so. This would imply that repentance is truly a process. ..Repentance continues daily in the life of the faithful, sustained by Word and Sacrament.. (Oden, 1994, p.99). We are called to repent and ..to bring forth fruits meet for repentance.., at least on a conditional basis (Schenck, 2006, MIN543 lecture) according to Wesley.
Interestingly, just as prevenient grace plays the role of catalyst in predestination, I believe that it also does the same in repentance. Also, just as grace is given to all, ..it is not irresistible.. (Schenck, 2006, MIN543 lecture). The ability to change one..s mind is inherently a statement of the capacity for free will. However, I believe that the propensity to do so is an expression of the prevenient grace of God, which causes one to look to change in the first place. It is this grace that allows that ..conviction of sin and guilt is awakened in him.. (Lindstrom, 1980, p.110). Because of this, Wesley placed ..repentance before justification and faith in his (ordo salutis).. (Lindstrom, 1980, p.110). So, in a manner of speaking, it is God who allows man to accept him through the actions of man, which cannot work without God..s own grace.
As vital as repentance is, it is even more vital to understand why one should need to repent. Repentance is necessary because of the inherent sin nature that is found in each person as the result of Adam..s fall. ..Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned.. (Rom. 5:12). Adam was ..the instrument through whom sin and death were unleashed in the world.. (Moo, 1996, p.321). In this way, sin is a power, a nature (Schenck, 2006, MIN543 lecture). Sin itself ..is conceived of as an offense against God.. (McGrath, 2005, p.420). The sin nature is called depravity by Keith Drury (Drury, 2004, p.182). It is described as ..the inbred sin we all inherit as children of Adam, the inner nature inclining us to disobedience, carnal nature.. (Drury, 2004, p.182). This ..innate sinful depravity of the heart.. was termed ..original sin.. by Jonathan Edwards (Edwards as cited by McGrath, 2001, p.438). For Wesley, original sin was ..the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from his original righteousness, and of his own nature inclined to evil.. (Wesley as cited by Lindstrom, 1980, p.51). Original sin is our earthly inheritance from our earthly father, Adam. Original sin causes the natural state of our flesh to be subject to the power of sin, without the inherent power to change this course. Original sin exists but we don..t have to go to hell as a result of this fallen sin nature. It is our choice.
Romans 6:14 demonstrates that ..sin is again personified as a power.. (Moo, 1996, p.387). Because of the power of sin, when we remain in sin, we remain under the dominion or lordship of sin. ..Sin tend(s) to become habit.. (and) this habit tends to form a certain, definite sinful character.. (Brown, 1910, p.71). This is where repentance fits in. True repentance involves a change of life, in this case, ..a change of lordship.. (Moo, 1996, p.387). True repentance, then, is creating a new set of habits and ..changed behavior.. (DeNeff, 2004, p.49). True repentance is characterized by ..a lifestyle of faith, submission and holiness.. (DeNeff, 2004, p.51). ..Repentance involves such conviction of sin that it produces real desires and sincere resolutions of amendment.. (Wesley as cited by Lindstrom, 1980, p.114).
While repentance comes only as the result of God..s prevenient grace, it is this grace that can only be accepted by faith. ..Out of repentance and faith comes a life seeking to glorify God.. (Oden, 1994, p.99). This is why I agree with Wiley in stating that ..God is said to be the author of repentance, but he does not repent for us; he gives or grants repentance in the sense of making repentance possible.. (Wiley, 1946, p.266). There is a synergy that exists between the penitent person and God. ..God, by His Spirit, applies the truth to the sinner..s heart, unveils to his mind the number and aggravations of the sins he has committed, and the exposure to everlasting wrath which he has incurred.. (Wiley, 1946, p.266-7). So then, repentance exists as a concert between a merciful God who shows a sinful human of how that human has failed God and how God himself can deliver that human from the life characterized by sin. One step further, God also gives the necessary faith needed by that human to accept that the ..pardon (that they will receive) always remains a free gift.. (Oden, 1994, p.99).

Theology of Holiness: Part 1: Predestination

I'd really like to thank everyone who takes a moment to read this blog. I pray that it has helped you, even if in some small way. I know that in my last entry, I had mentioned that I was going to go in a certain direction. I'll get back to that, but first, I would like to share some stuff I have been working on.
Perhaps, in order to flesh out the reasons for living a holy life - which is characterized by FAITH and LOVE, it would be of benefit to examine the components that go into holiness and the Christian life. This is going to be a ten-part piece in which each part will cover a different topic. The first will be on predestination. Before I get started, I would like to thank my instructor, Dr. Kenneth Schenck, for giving me the opportunity to ponder, examine and pray about these topics. If you ever want to read a REAL master, read his blog here: http://kenschenck.blogspot.com Another fine blog that should help much more than mine is from Dr. Chris Bounds - here: http://www.cbounds.blogspot.com If you go to either site, go hungry and go often!!
Let's get started! All sections will have plenty of citations, so that you can check out the originals. I'll tell you this up front, do yourself the favor of finding the original sources as often as possible. I use Steve DeNeff's "Whatever Happened to Holiness", Thomas C. Oden's "Life in the Spirit" and Harald Lindstrom's Wesley & Sanctification" texts repeatedly in this section. If you aren't sure where a source is from, I'll be more than happy to let you know. Seriously, if you have any questions, don't agree, etc., don't be afraid to leave a comment. I'd love to discuss, etc.

Predestination
..The theological purpose of the vocabulary of predestination is to claim that persons really do belong to God as a result of God..s initiative..as a result of the reconciling work of Jesus Christ.. (Gowan, 2003, p.106). In regards to the doctrine of predestination, I stand in agreement with John Wesley and the Arminian tradition that predestination is conditional. ..It is dependent upon personal choice..and this opportunity (for salvation) is based on the foundation of grace.. (Lindstrom, 1980, p.36-7). In other words, the individual has the ability to participate in this election, but they can only do so as compelled by the prevenient grace of God. This then places the responsibility for the acceptance of predestination upon the individual (Lindstrom, 1980). The key to my position is the recognition that we possess the ability to participate in our salvation by grace only, as opposed to the historical position of Pelagianism, ..which held that human beings are able to take the initiative in their own salvation.. (McGrath, 2005, p.25). So then, in an established ordo salutis, I would place predestination at the first position.
I differ strongly from the traditional Calvinist doctrine of predestination. Calvin taught that eternal life was foreordained for the elect, as well as eternal damnation for the rest (Wiley, 1946, p.257), which is also known as supralapsarianism (Erickson, 2006, p.931). This thought, interestingly, was a step removed from Augustine who believed that ..the means of grace (were) only available to the elect (McGrath, 2001, p.397) while stating nothing about the state of the rest of humanity. ..Election, according to Calvinism, is God..s choice of certain persons for his special favor.. (Erickson, 2006, p.929).
While other proof texts are used to justify Calvin..s doctrines, one of the key references is Romans 8:29, ..For those whom he foreknew he also predestined.... (NRSV). This seems to be a clear indication that God does both foreknow us and predestine us. However, the Greek does not support that entire claim. Due to the structure of the ..verb and its cognate noun.. (Moo, 1996, p.532), this verse ..mean(s) not ..know before.. in the sense of intellectual knowledge or cognition, but ..enter into relationship with before....Paul does not say that God knew anything about us but that he knew us.. (Moo, 1996, p.532). It has been postulated by Moo that while the verse would apply to God knowing of ..the human response of faith.. (Moo, 1996, p.532) in general ..before the foundation of the world.. (Eph. 1:4, NRSV), it a statement of general, rather than particular relationship. Further, the ..predestination.. spoken of in Romans 8:29 is that ..we might be conformed to the image of God..s son.. it is God..s purpose to imprint on all those who belong to Christ the image of the second Adam.. (Moo, 1996, p.534).
It is my contention that Romans 8:29 is less a statement of specific doctrinal application and more a statement of the general state of those who choose to accept God..s offer of salvation. This verse and the ..predestination language highlights God..s sovereignty and the honor of the elect.. (Schenck, 2006, MIN543 lecture). ..Paul is more focused on groups than individuals.. (Schenck, 2006, MIN543 lecture). It should be noted that ..the idea that that one has to choose between (foreknowledge and free will) is a post-New Testament idea based on Greek logic (Keener, 1993, p.431).
I believe that limiting salvation to the elect serves to limit the scope and power of the atonement of Christ. Further, this view fails to take into account scriptures such as I Timothy 2:4 which states, ..who desires everyone to be saved.... (NRSV). The Greek, thelos, that is rendered as ..desires.. in the NRSV and ..wants.. in the NIV ..should be understood in the strongest sense as indicating God..s will.. (Towner, 2006, p.177) rather than as mere desire or hope. The word ..everyone.., pas in Greek, was meant to demonstrate that salvation was made open to the Gentiles as well as the Jews. In other words, it is God..s will that all should come to him, not merely the elect. This theme is reiterated in Titus 2:11 where Paul writes, ..For the grace of God has appeared, bringing salvation to all.. (NRSV). Once again, we are shown ..Paul..s emphasis on the universality of access to God..s grace throughout his letters.. (Towner, 2006, p.746). Yet, ..belonging to the chosen people (is) dependent on a free decision.. (Bilezikian, 1993, p.151) made by an individual who is compelled to choose neither life nor death. In honoring this free will choice, ..it must be sadly noted that God abides by the decisions of humans who exclude themselves from belonging to the chosen people.. (Bilezikian, 1993, p.152).
According to Calvinism, humanity plays no role in determining their eternal destination. I believe that this doctrine removes responsibility from humanity and grace from God. If there is no responsibility, there is no need for grace in this matter. I stand in the words of Dr. Chris Bounds who states, ..God knows all that humans will do in the future because he ..foresees.. what we will freely do. (God) does not foreordain what we do.. (Bounds, 2005, MIN541 lecture). The fact that God foresees our future in no way limits our free will nor does this foresight indicate the predestination of the elect. ..The very first motion of good is from above, as well as the power which conducts it to the end.. (Wesley as cited in DeNeff, 2004, p.62). To further demonstrate the aspect of human interaction in predestination, I am in agreement with the words of Dr. Ken Schenck. ..I suspect we do the greatest justice to Paul..s teaching if we emphasize the end human choice as the evidence of God..s predestination. In other words, God..s calling and election is ultimately uncertain until we reach the end of the road.. (Schenck, 2006, MIN543 lecture).
Where the doctrine of predestination finds relevance with Wesley is in the arena of prevenient grace. Everyone has been willed to be saved; therefore, all have been given the condition to accept salvation, hence to be elected. Prevenient grace plays a strong role in my understanding of predestination. As mentioned earlier, I believe that God instills prevenient grace in all men. ..This prevenient grace is comprehensive, including all human desires after God..every movement of the soul toward God is initiated by grace, yet..there is a recognition that man is a free agent.. (Wiley, 1946, p.263). ..Prevening grace works within human knowing, feeling, and willing to move the self toward that saving faith that knows, feels, and wills in relation to God..s own personal coming.. (Oden, 1994, p.135).
God initiates the process of salvation and gives us the grace to respond to that call of our own free will and volition. As Steve DeNeff puts it, ..even after God has done this, we must still respond with an effort and a cooperation of our own.. (DeNeff, 2004, p.62). This is due to the fact that predestination ..has less to do with who goes to heaven, than with the character of those who are going.. (DeNeff, 2004, p.58). Therefore, ..Predestination implies that the destiny of our faith is holiness.. (DeNeff, 2004, p.58). These statements show that predestination is also a statement of behavior and character as much as it is a statement about eternal destination.