The Answer Is Grace

Tag: John Wesley

Entire Sanctification

April 7, 2022 /
Sunrise over mountains with clouds.
Sunrise over mountains in central ID. Photo credit: Tessa Mahoney.

If you are unfamiliar with the term “entire sanctification,” there may be different reasons for that. One may be that the term is not often discussed from the pulpit, particularly if you are part of a church that is not part of the Wesleyan-holiness tradition. Another may be that it is an unpopular topic in the current cultural climate in which many churches seek to be “relevant” (whatever that means, but that’s a topic for another day). Still another reason may be that you are unfamiliar with the theology of John Wesley. Entire sanctification is unique to his theology. Other theologians studied and discussed sanctification, but John Wesley is the only one who saw that Christians could become entirely sanctified. He discerned “that salvation was the central theme of biblical theology and sanctifying grace was the essence of salvation.”[1]

Sanctification is God’s will for the Christian, and is the process of becoming more like Christ. It begins with justification (see Justification and the New Birth) and initial sanctification. Sanctification is “a calling to align yourself with God’s will and cleanse yourself from sin.”[2] It is also known as Christian perfection or holiness. The Christian who has been sanctified has been “made free from outward sin.”[3] This process begins when one enters into salvation. They are cleansed from sin and the length of time it takes from salvation to sanctification varies from person to person. It can happen in an instant, it can take years, or any length of time in between.

Entire sanctification is “full salvation, the perfection of love that so fills the heart that there is no more room for sin.”[4] In order to be entirely sanctified, a Christian must be “strong in the Lord, and ‘have overcome the wicked one.’”[5] His heart must be so close to God that temptations are no longer such an intense battle, and because “his heart be no longer evil, then evil thoughts can no longer proceed out of it.”[6] He is both outwardly and inwardly sinless. The entirely sanctified Christian enjoys a freedom from evil in his heart because he has purified his heart by faith (Acts 15:9). His soul is cleansed from all unrighteousness.[7]

It can take much difficulty and refining to become entirely sanctified and cleansed from all unrighteousness. The Christian must “’wrestle with flesh and blood,’ with an evil nature, as well as ‘with principalities and powers.’”[8] This wrestling would cause the believer to abandon many of their old ways in pursuit of new ways. The old, worldly self would disappear to leave only the new, holy, and perfect self. This means the Christian must fight against their sinful nature to follow God’s will. It can involve many different decisions, but ultimately the Christian must fight against many cultural norms and, at best, may be considered “weird;” at worst, there will be persecution and even martyrdom.

One way in which we can effectively understand sanctification is to remember “that the Holy Spirit intends to transform our behavior, not partially but completely.”[9] After one enters into salvation, entire sanctification becomes the goal during the Christian life. Many people come to Christ during a time of crisis and what they need most during that time is hope. They need to know that there is something better for them and that their life does not have to stay the same. The Holy Spirit can change their heart and heal them; He can lead them on the path to sanctification and to entire sanctification. This, of course, it not necessarily easy, but it is possible. In fact, if one becomes a Christian there is something wrong if their life is not changed and they remain in the state in which they were before they became a Christian!

Entire sanctification can be a pretty hard pill to swallow. It is not easy for most people. Wesley said it is “all the mind which was in Christ enabling us to walk as Christ walked. It is the circumcision of the heart from all filthiness, from all inward as well as outward pollution.”[10] We are comfortable in our sin and in our culture. It is uncomfortable to “go against the grain” of our culture. If you follow the crowd, you will end up where the crowd ends up. Look at the crowd. Is that really where you want to be? Sanctification is counter-cultural, and we would do well to follow that path. What is pleasing in our culture provides only a momentary pleasure that is often quickly followed by regret.

Journeying toward entire sanctification, in my experience, provides joy and peace. There are activities and desires I have left behind, but I have had no regrets in doing so. I have found that I really do not need what I have left behind. It may be difficult to change course at first, but it is worth it.

There is much more that can be said, and has been said, about both sanctification and entire sanctification. If you are interested in learning more about them, please see the references below, John Wesley’s sermons in particular.  

[1] Harald Lindström, Wesley and Sanctification: A Study in the Doctrine of Salvation (Wilmore: Francis Asbury Press, 1998), Forward.

[2] “Sanctification,” Bible Study Tools, accessed September 17, 2021, https://www.biblestudytools.com/search/?s=references&q=sanctification.

[3] John Wesley, Sermon 40 – “Christian Perfection,” General Board of Global Ministries, accessed September 17, 2021, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-40-christian-perfection, II 3.

[4] Thomas C. Oden, John Wesley’s Teachings, Volume 2 (Grand Rapids: Zondervan, 2012), 101.

[5] Ibid., II 21.

[6] Ibid., II 22.

[7] Ibid., II 28.

[8] John Wesley, Sermon 13 – “On Sin in Believers,” The Wesley Center Online, accessed September 27, 2021, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-13-on-sin-in-believers/, I 2.

[9] Thomas C. Oden, John Wesley’s Teachings, Volume 2: Christ and Salvation (Grand Rapids, Zondervan: 2012), 429 iBooks.

[10] Thomas C. Oden, John Wesley’s Teachings, Volume 2: Christ and Salvation (Grand Rapids: Zondervan, 2012), 432 iBooks.

Justification and the New Birth

January 4, 2021 /
Summer sunset over city.
Summer sunset. Photo credit: the answer is grace.

John Wesley, in his theology of salvation, made a clear distinction between justification and regeneration. He referred to them as the two general parts of salvation and, while they work in conjunction with one another, they are two different aspects of Christian salvation. Justification and regeneration both have some similar features, but they operate differently and they each have a different role in the overall salvation process. The greatest source to discover John Wesley’s definitions of justification and regeneration and how they function in the process of salvation is his 43rd sermon, “The Scripture Way of Salvation.” However, other primary and secondary sources will be used as well.

Justification is a synonym for pardon and “is the forgiveness of all our sins.”[1] This forgiveness comes through Jesus Christ’s atoning work on the Cross. Justification is the initial work of salvation and occurs instantly when one becomes a believer and forms a relationship with Christ. Some of the effects of justification can be seen immediately, such as peace, hope, and joy.[2] This justification comes only by the grace of God who freely forgives the sins of humanity.[3] A simpler way of stating it is that justification comes from God through Christ to humanity. Wesley believed one could not read Scripture without coming into contact with the doctrine of justification.[4] Justification is seen throughout the whole of the Bible because it is in God’s character to forgive His people of their sins against him.

Now that justification has been defined, it is important to understand how it works in the salvation process. John Wesley’s doctrine of salvation can easily be seen in his sermons. In his sermon “Salvation by Faith,” he uses Ephesians 2:8 as the guiding text: “By grace are ye saved through faith.” Salvation begins with God’s grace. He even says, “Grace is the source, faith the condition, of salvation.”[5] Karl Barth would agree as he believed that justification occurs by grace through faith and is not compatible with human initiative; it is solely the work of God.[6] Thus, salvation is dependent upon the grace of God and humanity’s faith in Him. Further, in “The Almost Christian,” Wesley says, “He that hath the form of godliness uses also the means of grace; yea, all of them, and at all opportunities.”[7] Wesley describes what salvation through faith is in “Salvation by Faith.” Salvation through faith is present, from sin and its consequences (justification), a deliverance from guilt and punishment by Christ’s atonement, deliverance from the power of sin “through Christ formed in his heart.”[8] Salvation necessitates God’s grace and is effected through faith in Jesus Christ and His atoning work on the cross. Salvation cannot occur without both God’s grace and Christ’s atonement. In fact, without God’s grace, Jesus Christ would not have even been sent for us. Justification has a role to play in this process. It begins with sin. Sin necessitates justification. Without sin, there is no need to be justified. Once this sin and the need for reconciliation with God are recognized, one comes to faith in Jesus Christ’s atoning work on the cross and they are justified by God’s grace.

Regeneration is the second part of John Wesley’s two general parts of salvation. It is also known as the new birth. “Regeneration is the birthing work of God the Spirit by which the pardoned sinner becomes a child of God, loving and serving God with the affections of the heart, so as to receive the Spirit of adoption by whom we are enabled to say, ‘Abba, Father.’”[9] While justification occurs in an instant and at one specific moment of time in a believer’s life, regeneration is a process that occurs throughout the remainder of a Christian’s life. It is the very beginning of sanctification. Thomas C. Oden quotes Wesley, “He that is ‘born of a woman,’ then begins to live a natural life; he that is ‘born of God,’ then begins to live a spiritual.”[10] Prior to justification, one lives only their physical existence; however, once one enters into regeneration after justification, they have a spiritual existence as well. There is a distinction to be made between the physical and spiritual lives of an individual. While humans grow physically, reach their prime, and then begin to degenerate, the spiritual life is not the same. The spiritual life of an individual continues to grow throughout the duration of their life; they have just hit their prime when they have finished the race and entered heaven!

Justification enables the new birth and sanctification enables the process of growth.[11] Without justification there can be no new, spiritual birth and without sanctification there can be no growth. The Christian faith and life is a continuous movement toward holiness – toward becoming more and more set apart for God’s purposes. The way to holiness is through regeneration. “Regeneration is the birthing work of God the Spirit by which the pardoned sinner becomes a child of God, loving and serving God with the affections of the heart, so as to receive the Spirit of adoption by whom we are enabled to say, ‘Abba, Father.’”[12] It is by the process of regeneration that Christians are adopted into son-ship and made “co-heirs with Christ” (Romans 8:17). Regeneration brings with it a new spiritual nature that ushers in a new will and a new beginning.[13]

Justification and regeneration work in tandem with one another, but it begins with grace. Christ’s work on the cross expresses God’s act for humanity while the new birth accomplishes the outworking of this act of God in his people. Justification modifies the believer’s relation to God while new birth refines the believer’s motivation and disposition of the soul. Justification reinstates the whole person by pardon to God’s favor while new birth regenerates the whole person by faith to God’s image. And, finally, justification removes the guilt of sin while new birth removes the power of sin.[14] Neil Cole says it well, “Regeneration is an ongoing process of the Holy Spirit working in our lives, so that each of us should be more like Christ this year than we were the year before.”[15]

[1] John Wesley, “The Scripture Way of Salvation,” The Wesley Center Online, accessed December 8, 2020, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-43-the-scripture-way-of-salvation, I 3.

[2] Ibid.

[3] John Wesley, “Righteousness of Faith,” The Wesley Center Online, accessed December 8, 2020, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-6-the-righteousness-of-faith, I 2.

[4] Chris Lohrstorfer, “Know Your Disease, Know Your Cure: A Critical Analysis of John Wesley’s Sources For His Doctrine of Original Sin,” (PhD diss., University of Manchester, 2006), 121.

[5] John Wesley, “Salvation by Faith,” The Wesley Center Online, accessed December 8, 2020,  http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-1-salvation-by-faith, 3.

[6] William Lane Craig, Reasonable Faith: Christian Faith and Apologetics (3rd ed.) (Wheaton: Crossway Books, 2008), chap. 1, iBooks.

[7] John Wesley, “The Almost Christian,” The Wesley Center Online, accessed December 8, 2020, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-2-the-almost-christian, II 7.

[8] Wesley, “Salvation by Faith,” II 7.

[9] Thomas C. Oden, John Wesley’s Teachings, Volume 2 (Grand Rapids: Zondervan, 2012), chap. 8, iBooks.

[10] Thomas C. Oden, John Wesley’s Teachings, Volume 1 (Grand Rapids: Zondervan, 2012), chap. 9, iBooks.

[11] Thomas C. Oden, John Wesley’s Teachings, Volume 2 (Grand Rapids: Zondervan, 2012), chap. 3, iBooks.

[12] Ibid., chap. 8, iBooks.

[13] Ibid.

[14] Ibid.

[15] Neil Cole, Search & Rescue: Becoming a Disciple Who Makes a Difference (Grand Rapids: Baker Books, 2008), chap. 2, iBooks.

Gnosticism & Enlightenment: Maintaining Faith Among Skeptics

October 3, 2020 /
Country field with mountains in background.
Country field. Photo credit: the answer is grace.

I would like to examine two different philosophical movements, and two key theologians who refuted them: the Apostle Paul addressed Gnosticism in the 1st Century and John Wesley addressed the Enlightenment in the 18th Century. Both of these theologians responded to the philosophy of their day using reason and theology.

During the 1st Century while Christianity was growing, there was another philosophical and religious movement spreading throughout the Roman Empire: Gnosticism. Gnosticism is salvation by knowledge rather than by faith. The Gnostics claimed to be Christians so they were in the Christian circle, but they did not believe everything Christians believed, which put them outside the Christian circle. Although they claimed to be Christians, they denied the Incarnation, which then denies the effectiveness of the atonement since the atonement hinges on Jesus Christ’s divinity.[1] Gnostic beliefs were similar enough to Christian beliefs that less mature Christians could be easily led astray, yet their beliefs were different enough that more mature Christians could recognize them as heretics. Gnostics believed that hope was only available for those affiliated with a spiritual elite.[2] Paul addresses this issue in his letter to the Ephesians:

“But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions – it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.” [Ephesians 2:4-10, NIV 1984]

The key word in this passage, which Paul uses three times within the seven verses, is grace. It is interesting to note that two of those three uses are due to Paul using the same phrase twice (in verses 5 and 8): “it is by grace you have been saved.” While the Gnostics believed they were saved through knowledge, Paul addressed the issue with the Ephesian church (along with the other churches among which the letter was circulated) and reinforced the truth that salvation comes by grace through faith and not by any other means. It especially does not come from any of our own efforts. He says in verses 8 and 9 that salvation (by grace through faith) is the gift of God, and that salvation is not by our own efforts so that no one can boast. There is no “special knowledge” required and there is no “spiritual elite” to which salvation is exclusively extended. Salvation is the free gift of God offered to all. James R. Edwards articulates it well: “The gospel is salvation without limits, a universal promise for everyone who believes.”[3]

Sixteen centuries after Paul wrote his letter to the Ephesians, philosophers began to take a different turn in their thinking that still affects us today. Led by René Descartes and his Discourse on Method in 1637, the Enlightenment era, also known as the Age of Reason, began in which humanism from the Reformation era became secularized.[4] Descartes’ Discourse presented a growing suspicion of external authorities, distinctly emphasized the individual, and in it he articulated the foundation of modern philosophy: “I think therefore I am.”[5] To put it bluntly, he was a skeptic. He believed humans could only attain certain knowledge if they began to doubt everything.[6] Descartes’ philosophy helped to begin the shift in thinking from God to the individual. During this time, deism was regarded by the intellectual elite as “the true religion.”[7] Deists believed that after creation there was no divine activity and therefore they could not accept God’s supernatural involvement in the world.

The Enlightenment used reason and experience as a basis for knowledge, and held that all knowledge is empirical, or comes from the senses. This likely influenced John Wesley’s approach to Scripture and theology since he lived and ministered during the Enlightenment era. In his thinking of the authority of Scripture, Wesley used reason and experience, along with tradition, to form his Quadrilateral method of theology (“the authority of Scripture understood in the light of tradition, reason, and experience”)[8]. Wesley used Scripture as a foundation, but he interpreted it through experience.[9] This was fitting for the Enlightenment era and its emphasis empiricism.

Although Wesley’s approach to Scripture and theology may have been influenced by the Enlightenment and its emphasis on reason and experience, he refuted the philosophy of the Enlightenment in his theology. In his sermons and writings, the doctrine of prevenient grace is one on which he placed much emphasis. It is crucial to his belief that all people can be saved by faith in Christ. Prevenient grace is grace that “goes before.” It is a grace that comes from God, is at work before one is even aware of it, allows people to have a sense of right and wrong, and enables them to do the good works he has called them to do (Ephesians 2:10; 1 John 4:19). God’s grace is at work in people’s lives even before they realize it. It is prevenient grace that enables people to pray for the grace that is necessary for repentance and faith. Humanity is desperate in sin, but God has already extended the grace they need in order to reach him. While the philosophy of the Enlightenment rejects God’s involvement in the world and emphasizes individualism, Wesley’s theology of prevenient grace shows us that it is because of God’s involvement that we have the hope of salvation in Jesus Christ.

We can learn a lot from how the Apostle Paul and John Wesley used Scripture to address the religious and philosophical movements of their time. Like the Gnostics, there are still people who choose to believe some parts of Christianity, but not all of it, and tend to lead less mature Christians astray, as during the Apostle Paul’s time. There are still people who use reason as a basis for not believing in God, as in John Wesley’s day. How do we shield ourselves from being led astray by those who only believe God’s truth in part, and those who use reason as a basis for not believing in God? Pray and read God’s Word daily. Study it. Talk to mature Christians about what you are reading, studying, discovering, and about questions that arise. Take direction from the Apostle Paul and John Wesley and use reason and experience to interpret Scripture.

[1] Matt Slick, “Gnosticism,” Christian Apologetics and Research Ministry, accessed August 13, 2020 (https://carm.org/gnosticism).

[2] William C. Placher, A History of Christian Theology: An Introduction (Louisville: Westminster John Knox Press, 1983), 47.

[3] James R. Edwards, New International Biblical Commentary: Romans (Peabody: Hendrickson Publishers, Inc., 1992), 255.

[4] Dr. Carey Vinzant, “Post-Reformation” (online lecture for HT604 History of Christian Thought at Wesley Biblical Seminary, Jackson, Mississippi, Fall 2013).

[5] Ibid.

[6] Placher, Christian Theology, 238.

[7] Ted Cabal, “Notable Christian Apologist: Joseph Butler,” in The Apologetics Study Bible, ed. Ted Cabal (Nashville: Holman Bible Publishers, 2007), 844.

[8] Thomas C. Oden, John Wesley’s Teachings, Vol. 1 (Grand Rapids: Zondervan, 2012), Interlude iBooks.

[9] Harald Lindström, Wesley and Sanctification: A Study in the Doctrine of Salvation (Nappanee: Francis Asbury Press, 1980), 5.

Essay on Wesley’s Quadrilateral

August 4, 2020 /
Water tower in country field.
Water tower. Photo credit: the answer is grace.

This post is an essay I wrote in seminary on, you guessed it, the Wesleyan Quadrilateral. This is the essay I submitted in a course titled Theology of John Wesley and has not been edited or updated since its original submission. It provides an introduction to and foundation for Wesley’s theology.

John Wesley had a unique approach to theology, and perhaps the most unique and misunderstood aspect of his approach is known as the Quadrilateral. The quadrilateral method is “the authority of Scripture understood in the light of tradition, reason, and experience.”[1] Each of the four parts work together as a cohesive unit; if one part is removed, the other three are incomplete. The metaphor of a quadrilateral has historical roots. It refers to four walls or bulwarks in defensive military strategy and has occasionally been interpreted as the four permissions or the four open doors.[2] This is the opposite of defense! A proper understanding of Wesley’s quadrilateral method, how the authority of Scripture is understood using tradition, reason, and experience, is crucial to understanding his systematic theology.

Authority of Scripture

To understand the Wesleyan Quadrilateral, it is imperative to begin with the authority of Scripture because it “is the fundamental premise of the other three.”[3] Without Holy Scripture, there is no way to compare Christian tradition, reason, and experience with that of first century Christianity. Scripture guides Christian tradition, reason, and experience. One cannot understand and apply Scripture without first reading and meditating on it.[4] “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16-17). After one has read and understood Scripture in its context and applied reason to that understanding, their spiritual experience will further confirm or clarify that understanding. Wesley said, “When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.”[5]

Tradition

The next aspect of the quadrilateral is tradition. Scripture is confirmed by the apostolic tradition.[6] Tradition cannot be separated from Scripture. Wesley believed that the doctrine he taught could be proven by Scripture, reason, and antiquity because he viewed the original apostolic preaching in the New Testament as “awakening an ongoing tradition of accurate and reliable reconnection of the events of salvation surrounding the history of Jesus of Nazareth.”[7] In his sermon “The Way to the Kingdom,” Wesley says, “But true religion, or a heart right toward God and man, implies happiness as well as holiness. For it is not only ‘righteousness,’ but also peace and joy in the Holy Ghost. What peace? ‘The peace of God.’”[8] Wesley, in his concern with apostolic tradition, has as his goal to return to the “religion of the primitive church” as preserved in the New Testament and in the ancient Christian writers as well.[9]

Sun shining over country home.
Summer sun over country home. Photo credit: the answer is grace.

Reason

After tradition is reason. John Wesley placed high esteem on man’s ability to reason. He said, “To renounce reason is to renounce religion.”[10] He believed it was impossible to prove or disprove anything without reason. It is God’s gift.[11] Reason works in conjunction with Scripture and in using both together, the Christian can find “the plain scriptural rational way.”[12] Even though reason and Scripture can be employed together, there is a chasm between rational and spiritual. Reason cannot directly lead one to faith, hope or love.[13] One can know Christianity to be true because of the authority of Scripture and reason. For example, Thomas Aquinas also believed that reason was a God-given instrument to be used, so he employed faith and reason to develop an explanation for the existence of God. It is known as his Five Ways.[14]

Experience

The final piece of John Wesley’s quadrilateral method is experience. Experience brings further validation to the authority of Scripture, tradition, and reason. In his sermon “The Nature of Enthusiasm,” Wesley states, “When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.”[15] Experience often completes what has already begun in one’s heart through Scripture, tradition, and reason. When a Christian experiences God’s love and grace in their life, even if they have read about it, practiced it in tradition (perhaps in the Eucharist), and reasoned that God must be full of love and grace, that it becomes more real. Oden notes, “Reason and experience work together inwardly to confirm saving faith.”[16]

In these four bulwarks, the authority of Scripture, tradition, reason, and experience, John Wesley’s systematic theology is defended against notions of unbelief. Each one of these four parts can be taken individually and in conjunction with faith, but it is when all four are taken together that they operate best.

[1] Thomas C. Oden, John Wesley’s Teachings, Vol. 1 (Grand Rapids: Zondervan, 2012), 107 iBooks.

[2] Ibid., 107-108.

[3] Ibid., 108.

[4] John Wesley, “The Nature of Enthusiasm,” The Wesley Center Online, last modified 1999, accessed January 22, 2015, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-37-the-nature-of-enthusiasm/.

[5] Ibid.

[6] Oden, 109.

[7] Ibid., 110.

[8] John Wesley, The Way to the Kingdom,” General Board of Global Ministries, accessed January 22, 2015, http://www.umcmission.org/Find-Resources/John-Wesley-Sermons/Sermon-7-The-Way-to-the-Kingdom.

[9] Oden, 109.

[10] Ibid., 124.

[11] Ibid.

[12] John Wesley, “The Nature of Enthusiasm,” The Wesley Center Online, last modified 1999, accessed January 22, 2015, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-37-the-nature-of-enthusiasm/.

[13] Oden, 133.

[14] William Lane Craig, Reasonable Faith: Christian Truth in Apologetics, 3rd ed. (Wheaton: Crossway Books, 208), 124 iBooks.

[15] John Wesley, “The Nature of Enthusiasm,” The Wesley Center Online, last modified 1999, accessed January 22, 2015, http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-37-the-nature-of-enthusiasm/.

[16] Oden, 152.

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