literature review
The Way of Salvation and Christian Perfection.
Introduction: John Wesley is known as an English evangelical pastor, preacher, and writer. He was the founder of Methodism. One of England’s greatest spiritual leaders, he played a major role in the revival of religion in the 18th century. John Wesley devoted his writing to holy living. His mother Susannah and maternal grandfather were Puritans. John Wesley got much of his Puritan, Calvinist, and nonconformist tendencies from his mother and from his Anglican church.[1]
A summary of Articles:
Grace: preceding accompanying and perfecting salvation.
We can see the influence of Augustinians on Wesley’s doctrine of grace. It seems that God is working throughout the process of salvation. “Theone grace of the one God takes various forms, to save people around the world”.[2]
Wesley introduced various forms of God’s grace and their function to save humanity.
Preventing grace: it is “going before grace” or “preventing grace” Prevenient grace is moving the sinner toward the fullness of grace even before its saving inferences are acknowledged”.[3]
Convicting grace: preventing grace leads to convict grace, the grace that awakens to repent. Convicting grace enables one to grow closer toward repentance, toward greater awareness of oneself as a sinner and how far away from God.[4]
Justifying grace: by justification, we are saved from the guilt of sin and restored to the favour of God. By justification God has worked for us to pardon us. Justifying grace helps
us to trust on Jesus Christ.[5]
Sanctifying grace: “by sanctifying grace, our salvation is
being brought toward full moral and behavioural fruitfulness. In sanctification
we are saved from the root of sin and restore to the renewed image of God”. [6]
FREE GRACE ROMANS 8:32
The grace of God is free to all to whom it is given. It does not depend on our good activity. What so ever good is in man, or done by man,
God is the author and doer of it. Grace is only depending on God who freely
gave us his own son and with him gives all things.[7]
So there is no way for man to boast about his spiritual gain. It is from God, therefore, we should humble ourselves before God all the day of our life.
In this sermon, Wesley says predestination is not a doctrine
of God, because it makes void the law of God; and God is not divided against
himself. A second is that this doctrine of Calvin directly destroys the
doctrine of holiness, which is the conclusion of all the doctrines of God.[8]
Justification by faith
The doctrine of justification is based on the disobedience of
Adam. Because of his sin, the judgement come upon all humanity’s condemnation.
Even so by the second Adam Jesus Christ, his obedience until the last breaths
of his life. He became a representative of all humanity and saved us from everlasting condemnation.[9] The plain scriptural belief of
justification is pardoning the forgiveness of our sin. God forgives sinner, ungodly based on their faith, for the
sake of the propitiation made by the blood of his son, he showed forth his
righteousness.[10] “Justifying
faith implies not only divine evidence or conviction that ‘God was in Christ,
reconciling the world unto him. But a sure trust and confidence that Christ
died for my sins, that he loved me, and gave himself for me”.[11]
The scripture-way of
salvation: a sermon on Phil 2:8 by John Wesley.
Wesley raised three questions at the begging of this sermon, what is salvation? What is that faith through which we are saved? How we
are justified and sanctified by faith?[12]
According to Wesley, we can experience our salvation in present, not that we have to die for it. So that the salvation which is here might
be extended to the entire work of God, from the first dawning of grace in the
soul till it is carried out in the glory. Salvation involves two general
parts: justification and sanctification. When we are justified, in that very
movement sanctification being in that instant, we are born again, born from
above, born of the spirit.[13]
But because sin and temptations both exist, they now feel two principles
in themselves, basically opposing each other, the flesh lusting against the
spirit, nature conflicting with the grace of God. They feel influenced to
believe in Christ and to love God, the spirit still witnesses their spirit that
they are the children of God. Lord is there to help them in this struggle.[14]
“From the time of our being ‘born again’ the gradual work of sanctification
takes place. The Spirit enables us to mortify the deeds of the body of
our evil nature”.[15]
It is thus that we should not lose our assurance for our entire sanctification
for a full salvation from all our sins and seeking perfection in our savior
Jesus Christ.[16]
On working out our own
salvation Phil 2:12-13
The great truth, which should never forget, is that it is God
that works in us, both to will and to do of His own good pleasure. There is no
room for the man for boasting but all glory to God for his unmerited mercy.[17]
The developments we must make of it work out for our own
salvation with seriousness. Because God himself works in us so we should
respond positively. Everything is done with extreme sincerity of spirit and
all care and caution. If God does not work it would be impossible for man to work for
his own salvation. This is impossible unless God works in him.[18]
Because God works in us, we can now work out our own salvation. Since he
works in us of his own good pleasure, with no merit of ours, both to will
and to do, it is possible for us to fulfil all righteousness. It is possible
for us to ‘love God, because he hath first loved us’, and to walk in love,
after the pardon of the great master, we know indeed that word of his to be
absolutely true, ‘without Me you can do nothing. But we know that every believer can say, ‘I can do all things through Christ that strengthens
me.[19]
The scripture way of
salvation
According to Collins, The larger process of sanctification of
which regeneration is ever an important part, causes the inserting of the love
of God in all its richness and power, in the mortal heart, and therefore involves the inculcation of holy tempers such as faithfulness, humility, meekness, and
patience, which will displace such ungodly tempers as atheism, pride,
self-will, and love of the world. Cleansing, of purifying human
hearts so that the divine glory shines through, is nothing less than the very
substance of salvation.[20]
Grace: Wesley closely associates the
operation of grace with moral law, that incorruptible picture of God that
inhabited eternity. Then, the imago Dei toward which the grace of the most high directs the sons and daughters of God is reflected in
the moral law. The restorations of the Imago-Dei do not occur without human
cooperation with and response to the grace of God.[21]
Collin writes, “Wesley maintains that the sanctifying grace of God, which begins
at the new birth, creates not only the ability to cooperate with God, and
thereby to prosper and grow in grace but also the obligation to do so”.[22]
Repentance: “Wesley taught that repentance has
two aspects. The first repentance which precedes justification is a thorough
conviction of sin. The second, which takes place after justification and prior
to entire sanctification, is “a change of heart and consequently of life from
all sin”. [23]
Social religion: “Wesley repeatedly affirmed that
Christianity is essentially social religion and to turn it into solitary
religion indeed is to destroy it”. [24]
We are in this world to save it from the darkness not to live in isolation, by
the grace of God we have the authority
The key points each article
Grace: preceding accompanying and perfecting salvation.
“Wesley’s doctrine of grace is in most ways Augustinian. It sees
God’s favour at work throughout the whole narrative of salvation. 1) Common
grace is present in the whole of nature and history, preceding all acts of
human decision. 2) Saving grace is given in Jesus Christ and received by faith
alone.3) Completing grace is given through the Holy Spirit to nurture the life
of faith toward holy living”.[25]
“Only saviour saves through conscience they draw the sinner
closer to the possibility of repentance, for though in one sense it may be
termed natural because it is found in all men; yet properly speaking, it is not
natural but a supernatural gift of God, above all these natural endowments. No,
it is not nature, but the son of God that the true light which enlightened
every man that comes into the world”.[26]
Free grace
The grace of God is free for everyone. Christ died not only
for those that are saved, but also for them that perish; he is a saviour of the
world; he is the propitiation, not for our sins only, but also for the sins of
the entire world; he is the saviour of all men; he gave himself a ransom for all,
he tasted death for every man. He says ‘I have no pleasure in the death of any
man. Whatever because of their perishing, it cannot be his will. The power of
the Lord is present to heal them, but they will not be healed. They reject the
counsel of God against themselves, as did their stiff-necked forefathers. And
therefore are they without excuse, because God would save them, but they will
not be saved. This is the condemnation, ‘how often would I have gathered you
together and ye would not.[27]
Justification by faith
Without faith in Jesus Christ, our good work will not be
acceptable before God. God has willed and commanded that we should do all our works in charity, in love, in that love for God which produces love for all
mankind. But we can do none of our works in this love while the love of the
father is not in us. And this love cannot be in us till we receive the spirit
of adoption, crying in our heart Abba, father.[28]
Faith is a divine supernatural ‘evidence’ or conviction of things
not seen; (Heb 11:1) not discoverable by our bodily sense as being past, future
or spiritual. Justifying faith implies not only divine evidence or conviction
that ‘God was in Christ, reconciling the world unto him. But a sure trust and
confidence that Christ died for my sins, that he loved me, and gave himself for
me.[29]
Noble, Holy Trinity
Holy People the Historic Doctrine of Christian Perfection
Wesley strongly emphasises the new birth; as the beginning
of the Christian life, the new birth is the opening of the spiritual sense and
entering into a new relationship with God.[30]
To be so closely related to God and to have such a love for God in the heart
and mind and shaping the will is sanctification, for God is holy.[31]
The newborn Christian cannot commit sin as long as he or she
is actively trusting in God through Christ and living in the divine presence.
And yet, if Christians do sin voluntarily and deliberately, “we have an advocate
with the father” John 2:1[32]
Collins, the Scripture
Way of Salvation.
When Wesley addresses in what sense Christians are perfect in
his plain account of Christian perfection, he immediately points out that he is
not speaking of babes in Christ, but adult Christians. But even babes in
Christ, he quickly adds, are so far perfect as not to commit sin if one maintains that perfection in love is simply the power not to sin
wilfully.[33]
Wesley emphasises that the loveliness of mature Christians,
those who are strong in the lord, goes beyond those of babes in Christ, in at least two
respects. First, they are free from evil thoughts. Second, those perfected in
love, in who dwells the mind that was in Christ now free from evil
tempers.
Christian perfection is Evangelicalgiving God all our heart; it is
one desire and design ruling all our tempers; it is devoting, not a part, but
all our soul, body, and substance to God. in another view, 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, all inward as well as outward
pollution. It is a renewal of the heart in the complete image of God, the full
likeness of him that created it. In yet another, it is the loving God with all
our heart, and our neighbour as ourselves, this is the whole and sole
perfection, Wesley says, as a train of writings proves to a demonstration,
which I have believed and taught.[34]
Maddox, Responsible Grace.
Several scholars have
argued that the label “ordo salutis”
and its implied soteriological emphases are inappropriate for dealing with
Wesley. They advocate instead some such designation as “via salutis” arguing that the word “way” better conveys the
gradual dynamics of Wesley’s understanding of salvation. They note that Wesley
himself used “way” to describe Christian life in the titles of such major
sermons as “The way to the kingdom,” “the scripture way of salvation” and “the
more excellent way”[35]
Wesley, On Sin in
Believers.
Wesley affirmed that Christ can be in the same heart where
sin is; otherwise, it never could be saved therefrom. Where the sickness is,
there is the physician. Christ indeed cannot reign where sin reign; neither
will he dwell where any sin allowed. But he is and dwells in the heart of every
believer who is fighting against all sin; although it is ‘not’ yet ‘purified
according to the purification of the sanctuary.[36]
Critical reflection
The doctrine of original sin
Pelagius believed all men come into being in the exact
condition, as was Adam before the fall. God creates immediately each soul and thus cannot come into the world contaminated or corrupted by the sin of
Adam. The doctrine of transmitted sin or original sin, says Pelagius, is
blasphemous. Pelagius rejects any notion of inward empowerment of the soul
or will. All this implies, of course, that if you are extremely talented and
self-disciplined and highly motivated, you may not need grace at all.[37]
Where Pelagius emphasized the natural ability of man Augustine and the classic Christian consensus firmly opposed him. Wesley, like
Augustine, emphasized the total inability of fallen man to raise himself to
righteousness without divine grace, as we see in his longest treaties the
doctrine of original sin.
Grace, not nature: Wesley strongly rejected Pelagius. They sometimes misunderstood preparatory grace in a Pelagius sense as
natural human ability. Wesley’s Augustinian talk of prevenience tempts believers
to imagine that the might of their own initiative contributes to their salvation
when they cooperate with the unmerited grace of God’s saving act on the cross, we
do not forget that it is precisely grace that enables our cooperation. Grace
remains grace it is not something that we possess by nature. [38]
Doctrine of predestination
The doctrine of predestination is the teaching that before
the creation of the world, God decided the eternal destiny of all rational
creatures, that is, all angels and all human beings. “Some men and angels are predestined
unto everlasting life, and others foreordained to everlasting death.” 1 God’s
choice to save certain sinners by grace is called an election, and his choice to
leave certain sinners to the damnation they deserve is reprobation.
Predestination is part of God’s decree, his eternal purpose, in which he has
decided all that will take place, ordaining everything for the manifestation of
his glory.[39]
The sense of all is plainly this: because of an eternal,
unchangeable, irresistible, decrees of God, one part of humanity is infallibly
saved, and the rest infallibly damned, it is impossible that any of the
former should be damned or that any of the attars should be saved. But if this
is so, then all our mission efforts are in vain.[40]
This doctrine destroys the comfort of religion, the happiness of
Christianity. Even in that religion whose ‘ways’ were ways of
pleasantness and all her path peace. This uncomfortable doctrine directly
destroys our zeal for good works, particularly for the greatest of all,
the saving of souls from death. These doctrines not only destroy
Christian holiness, happiness, and good works but hath also a direct and manifest
tendency to over through the whole Christian revelation.[41]
What is to be
“justified”?
This was the second thing which I proposed. To show, and it
is clear from what we have already observed, that is not being made actually
just and righteous. This is sanctification, which is indeed in some degree, the
immediate fruit of justification but is a distinct
gift of God, does for us through his son; the other what he works in us by his
spirits. Neither is that far-fetched conceit that justification is the
clearing us from accusation, particularly that of Satan, easily provable from
any clear text of holy writ.[42]
It is also far easier to take for granted than to prove from any clear scripture testimony
that justification is clearing us from the accusation brought against us by
the law. God does not inflict on those who have justified the punishment which
they had deserved.
The plain scriptural notion of justification is pardoning the
forgiveness of sin it is that act of God the father whereby, for the sake of
the propitiation made by the blood of his son, he showed forth his
righteousness (or mercy) by the remission of the sins that are past he will not
condemn him on that account either in this world or in that which is to come.[43]
Who are they that are justified?
God justified the ungodly, the ungodly of every kind and
degree and none but the ungodly. As they that righteous need no repentance, so
they no need forgiveness Rom 2:13. It is only sinners that have any occasion
for pardon: it is sin alone which admits of being forgiven he seeks and saves
that which is lost. He pardons those who need his pardoning mercy.[44]
If it is objected, nay, but a man, before he is justified,
may feed the hungry or clothe the naked and these are good works. The answer is simple. He may do these, even before he justified, and these are in one sense good works. They are profitable to men. But it does not follow that they
are, strictly speaking, good in themselves, or good in the sight of God. All
truly good works follow after justification and are therefore acceptable
to God in Christ because they spring out of true and living faith. No works
are good which are not done as God hath willed and commanded them to be done.
But no work done before justification is good. God hath willed and commanded
that we should do all our works in charity, in love, in that love to God
which produces love to all humankind. But we can do none of our works in this
love while the love of the father is not in us. And this love cannot be in us
till we receive the spirit of adoption, crying in our heart Abba, father.[45]
On what terms then is he justified who is altogether ungodly
and till that time work not? On one
alone which is faith, He believes is in him that justifies the ungodly, and
he that believes is not condemned. Faith is a divine supernatural
‘evidence’ or conviction of things not seen; (Heb: 11:1) not discoverable by
our bodily sense as being past, future or spiritual.
Justifying faith implies not only divine evidence or
conviction that ‘God was in Christ, reconciling the world unto him. But a sure
trust and confidence that Christ died for my sins, that he loved me, and gave
himself for me. [46]
What is salvation?
“Salvation is a process that begins when we accept Jesus
Christ’s sacrifice for our sins. We are saved or delivered from our past sins
and their penalty (death). We must then begin a life of change and
growth—becoming more likes our Saviour, Jesus Christ”.[47]
“If we continue to repent and change and remain faithful for
our whole life, we will then receive salvation in its fullest sense—be given
eternal life at the return of Jesus Christ. We will be saved from ever having
to face death again”.[48]
According to Wesley, it is not a blessing which lies on the
other side of death, or in the other world. It is not something at a distance;
it is a present thing, a blessing which, through the free mercy of God. Ye are
now in possession of. Nay, the words may be rendered, and that with equal
propriety, “ye have been saved” so that the salvation which is here spoken of
might be extended to the entire work of God, from the first dawning of grace in
the soul till it is consummated in glory.[49]
Salvation comprises two general parts: justification and
sanctification.
Justification is another word for pardon. It is the
forgiveness of all our sins and our acceptance of God. The immediate effects
of justification are the peace of God, a peace that passes all understanding
and rejoicing in hope of the glory of God, with joy unspeakable and full of
glory.[50]
At the same time that we are justified, in that very movement Sanctification
being in that instant we are born again, born from above, born of the spirit
there is real and a relative change, we born are in worldly renewed by
the power of God, Producing love to all humankind and more especially to the
children of God, Expelling the love of the world, Changing the earthly, sensual,
devilish mind into the mind which was in Christ Jesus.[51]
But because sin and temptations exist, they now feel
two principles in themselves plainly contrary to each other: the flesh lusting
against the spirit, nature opposing the grace of God. Still, they feel the power to
believe in Christ and to love God. Spirit still witnesses with their spirit that
they are the children of God. Lord is there to help them in this struggle.[52]
From the time of our being ‘born again’, the gradual work of
sanctification takes place. The spirit enables us to mortify the deeds
of the body of our evil nature. It is thus that we wait for our entire
sanctification for a full salvation from all our sins, from pride, self-will,
anger, unbelief, or as the Apostle expresses it, to go on to perfection.
Christian perfection
Wesley insisted that Christian perfection is not a required
qualification for salvation, only a desirable blessing that God makes available
for Christians in this life.[53]
Definition: Wesley defined
Christian perfection as “the humble, patient love of God, and our neighbour,
ruling our temper, words, and action.”[54]
Objections: one common objection to it is that
there is no promise of it in the word of God. Wesley said, there is a very
clear and full promise we shall all love the Lord our God with all our
hearts. So we read, ‘then will I circumcise thy heart, and the heart of thy seed,
to love thy God with all thy heart and with thy soul. Equally expressed is the
word of our Lord which is no less than a promise, though as the command.
Thou shalt love the Lord thy God with all thy heart and with all your soul, and
with all thy mind. No word can be stronger than these; no promise can be more
expressed. In like manner, thou shalt thy neighbour as thyself” is as expressed as
a command. [55]
Perfection in love
through “entire” sanctification
From the beginning there was an understanding of Christian holiness
was a “theology of love”. If we understand entire sanctification as purification
from “inbred sin” then the culmination of it we should be filled with the love
of God. Wesley not so much emphasised sin or cleansing from sin, but he
emphasised love. It is best
understood in his key phrase that “loves excluding sin”. Wesley’s focus was on
“perfect love” rather than on the “entire sanctification” that brings us to
that point.[56]
Love is the sum of Christian sanctification; it is the one holiness, which is found, only in various degrees, in the believers who
are distinguished by St. John into “little children, young men, and fathers”
the difference between the one and the other properly lies in love.[57]
Christians are not perfect in knowledge: they are not so
perfect in this life, as to be free from ignorance. “Innumerable are the things
they know not. Touching the Almighty himself, they cannot search him out to perfection.
Neither is it for them to know the times and seasons when God will work his
great work upon the earth;” no, nor when the coming of the Son of man shall be.
They know not the reasons even of many of his dispensations with the sons of men but are constrained to rest here. [58]
Can the grace of
Christian perfection be lost?
Inbred sin may once again take its place in the human heart,
its presence, it is, is neither necessary nor unavoidable. Again, the pure in
heart may be buffeted with manifold temptation and many distress; Wesley affirmed that the grace of God suffices to sustain
them in sanctifying grace and to deliver them from many evil.[59]
Do the entirely sanctified still need Christ?
In the possibility’s light of the loss of entirely
sanctifying grace, Wesley stressed the continual need of the pure heart to walk
closely with Christ and not to take the grace of God for granted. Indeed, he
thought that those the blood of the lamb washed whose hearts were clean still need Christ in all his offices: as their prophet, priest and king.
In a very graphic way, Wesley portrayed the ongoing dependence of the
believer on Christ as dependence that is analogous to a ‘branch which, united
to the vine, bears fruit, but severed from it is dried up and withered.[60]
Beyond this, Wesley
reveals in his plain account that believers still depend on Christ not simply
to keep them from the shoals of the re-emergence of inbred and actual sin, but also “to atone for their omissions,
their shortcomings, (as some not improperly speak,) their mistake in judgments
and practice, and their defects of various kinds.[61]
Involuntary transgressions of the law of love are not sins properly speaking,
yet they still need the atoning blood of Christ. Absolute perfection belongs
not to man, nor to angels, Wesley writs, but to God alone.[62]
Conclusion: in this literature review, I concluded God created human beings in his own image, but
because of the sin of Adam, falling short of the glory of God, Spiritually dead.
But God, the son of our Lord and saviour Jesus Christ, sacrifices his life to
justify humanity. Now, anyone who believes in him will be saved from eternal damnation. Faith in Christ is the basic condition of anyone’s
salvation. But how can one understand this call of saving grace in his
spiritual deadness? No one can respond to the grace and love of God! That
is why triune is at work, saving humanity from the consequences of sin. The
grace of God works for the justification, sanctification, and salvation of
man in various forms. As a servant of God, we should make constant efforts to
save humanity. We should proclaim the good news; pray for their awaking, for
they give a positive response to the grace of God. A man should submit all existence to God, to cooperate properly to achieve his salvation, or entire sanctification, to
perfect himself in the love of God.
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[53] Kenneth
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[55] Wesley,
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