Thank the Lord for a New Year

“Another fresh new year is here . . .
Another year to live!
To banish worry, doubt, and fear,
To love and laugh and give!

This bright new year is given me
To live each day with zest . . .
To daily grow and try to be
My highest and my best!

I have the opportunity
Once more to right some wrongs,
To pray for peace, to plant a tree,
And sing more joyful songs!”

William Arthur Ward

Merry Christmas and a few things to consider

I wanna takes this moment to wish everybody a Merry Christmas. Christmas time is a time of remembering and reflecting on the birth of our Lord and Savior Jesus Christ. I understand how society has twisted the meaning of Christmas and how the times have affected how we view or even celebrate Christmas. But I also believe that that does not prevent us from doing doing the right thing; celebrating the birth of our Lord Jesus without fear.

Talk a little bit about gifts and giving during Christmas. I know you'll be giving out some gifts. I have already received gifts from many of you out there. But I'd also love for you to consider giving the ultimate gift to just one person this year that they will remember for the rest of their lives. I believe strongly that there is one person out there who has not heard about the amazing love of Jesus. This could be their only or even last opportunity to hear about it. Why don't you take the opportunity to show them the true meaning of Christmas...give them a gift and tell them there is even a better gift. That would be the true gift that would be eternal. You don't have to preach at them or even quote biblical passages. Just share about a baby Jesus who was born 2000 years ago and may be that enough would draw their attention and make them wanna ask and know more.

God bless you and have a Merry Christmas this year. Remember its all about Jesus.

Logos Bible Software giving away Seminary Scholarship

Logos Bible Software, the best tool in Bible Study I have ever invested in is currently offering a Seminary Scholarship. The resources on the Logos Library are enormous and have been very useful to me especially with the research demands and the time limits as a result of my current academic and pastoral schedules. The tools offered by Logos are not only for ministers but also for lay leaders alike. I think this is a great opportunity and I encourage you to check it out for yourself. There is a brief video at the beginning that will guide you on how the software operates and also lead you to the registration page.

Be blessed.

Purity and Simplicity

According to Thomas A Kempis, "Simplicity and purity are the two wings by which a person is lifted up above all earthly things. Simplicity is in the intention; purity is in the affection. Simplicity tends to God; purity apprehends and tastes him." The two are not just intentional attributes of holiness but also the very basics of living a holy life. People have often associated holiness with some sort of radical lifestyle....essentially yes it is radical because it requires a complete transformation. It rejects any conformity to the patterns of this world in the words of Apostle Paul (Romans 12). But holiness is not beyond reach as often imagined by many. When the Lord commands us to be holy just as he is, (1 Peter 1:16), it affirms the fact that it is attainable in this life. It is been said that even the hypocrites admire righteousness because it is simply a beautiful thing. Because it simple and attainable.

"No action will hinder you if you are inwardly free from inordinate affection. If you intend and seek nothing but the will of God and the good of your neighbor, you will enjoy eternal liberty; for if your heart be right, every creature will be a looking glass of life and a text of holy doctrine. There is no creature so lowly as represents the goodness of God." The Lord summarized it simply as loving God with all your heart, mind and soul and loving neighbor as self. There are many sayings which always bring profound meaning to the fact that love conquers all things. I've always told people that there is no better feeling than to know your heart is right with God and man. You will simply enjoy your sleep. Unrepentant sinners always have something to worry about. It is like being a fugitive, the only difference is that nobody is chasing you but yourself. Just like the Prodigal Son's father was waiting with open arms, the Lord is always waiting to receive you and save you from your misery. Then you can enjoy a sweet life of holiness.

Wesley's Favorite Texts on Christian Perfection

These as identified by W.E.Sangster in The Path to Perfection: An Examination and Restatement of John Wesley’s Doctrine of Christian Perfection

Ezekiel 36:25, 26, 29
Matthew 5:8, 48 and 6:10
Romans 2:29
Romans 12:1
2 Corinthians 3:17f. And 7:1
Galatians 2:20
Ephesians 3:14-19 and 5:27
Philippians 3:15
I Thessalonians 5:23
Titus 2:11-14
Hebrews 6:1; 7:25; and 10:14
John 8:34ff. and 17:20-23
James 1:4
I John 1:5, 7, 8, 9; 2:6; 3:8-10

Wesley's Journal entry for 24th May, 1738, BE 18:249f

"In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death."

Memorial Day

“Courage is contagious. When a brave man takes a stand, the spines of others are often stiffened.” Billy Graham

Happy Mother's Day

“I regard no man as poor who has a godly mother.” Abraham Lincoln.

Concerning the nature and extent of Christian devotion

Excerpts from chapter 1 of William Law's A Serious Call To A Devout And Holy Life

DEVOTION is neither private nor public prayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a life given, or devoted, to God. He, therefore, is the devout man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life parts of piety, by doing everything in the Name of God, and under such rules as are conformable to His glory.

We readily acknowledge, that God alone is to be the rule and measure of our prayers; that in them we are to look wholly unto Him, and act wholly for Him; that we are only to pray in such a manner, for such things, and such ends, as are suitable to His glory. Now let any one but find out the reason why he is to be thus strictly
pious in his prayers, and he will find the same as strong a reason to be as strictly pious in all the other parts of his life. For there is not the least shadow of a reason why we should make God the rule and measure of our prayers; why we should then look wholly unto Him, and pray according to His will; but what equally proves it necessary for us to look wholly unto God, and make Him the rule and measure of all the other actions of our life. For any ways of life, any employment of our talents, whether of our parts, our time, or money, that is not strictly according to the will of God, that is not for such ends as are suitable to His glory, are as great
absurdities and failings, as prayers that are not according to the will of God. For there is no other reason why our prayers should be according to the will of God, why they should have nothing in them but what is wise, and holy, and heavenly; there is no other reason for this, but that our lives may be of the same nature, full of the same wisdom, holiness, and heavenly tempers, that we may live unto God in the same spirit that we pray unto Him. Were it not our strict duty to live by reason, to devote all the actions of our lives to God, were it not absolutely necessary to walk before Him in wisdom and holiness and all heavenly conversation, doing everything in His Name, and for His glory, there would be no excellency or wisdom in the most heavenly prayers. Nay, such prayers would be absurdities; they would be like prayers for wings, when it was no part of our duty to fly.

As sure, therefore, as there is any wisdom in praying for the Spirit of God, so sure is it, that we are to make that Spirit the rule of all our actions; as sure as it is our duty to look wholly unto God in our prayers, so sure is it that it is our duty to live wholly unto God in our lives. But we can no more be said to live unto God, unless we live unto Him in all the ordinary actions of our life, unless He be the rule and measure of all our ways, than we can be said to pray unto God, unless our prayers look wholly unto Him. So that unreasonable and absurd ways of life, whether in labor or diversion, whether they consume our time, or our money, are like
unreasonable and absurd prayers, and are as truly an offense unto God.

It is for want of knowing, or at least considering this, that we see such a mixture of ridicule in the lives of many people. You see them strict as to some times and places of devotion, but when the service of the Church is over, they are but like those that seldom or never come there. In their way of life, their manner of spending their time and money, in their cares and fears, in their pleasures and indulgences, in their labor and diversions, they are like the rest of the world. This makes the loose part of the world generally make a jest of those that are devout, because they see their devotion goes no farther than their prayers, and that when they are over, they live no more unto God, till the time of prayer returns again; but live by the same humor and fancy, and in as full an enjoyment of all the follies of life as other people. This is the reason why they are the jest and scorn
of careless and worldly people; not because they are really devoted to God, but because they appear to have no other devotion but that of occasional prayers.

Julius is very fearful of missing prayers; all the parish supposes Julius to be sick, if he is not at Church. But if you were to ask him why he spends the rest of his time by humor or chance? why he is a companion of the silliest people in their most silly pleasures? why he is ready for every impertinent entertainment and diversion? If you were to ask him why there is no amusement too trifling to please him? why he is busy at all balls and assemblies? why he gives himself up to an idle, gossiping conversation? why he lives in foolish friendships and fondness for
particular persons, that neither want nor deserve any particular kindness? why he allows himself in foolish hatreds and resentments against particular persons without considering that he is to love everybody as himself? If you ask him why he never puts his conversation, his time, and fortune, under the rules of religion? Julius has no more to say for himself than the most disorderly person. For the whole tenor of Scripture lies as directly against such a life, as against debauchery and intemperance: he that lives such a course of idleness and folly, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and
intemperance.

If a man was to tell Julius that there was no occasion for so much constancy at prayers, and that he might, without any harm to himself, neglect the service of the Church, as the generality of people do, Julius would think such a one to be no Christian, and that he ought to avoid his company. But if a person only tells him, that he may live as the generality of the world does, that he may enjoy himself as others do, that he may spend his time and money as people of fashion do, that he may conform to the follies and frailties of the generality, and gratify his tempers and
passions as most people do, Julius never suspects that man to want a Christian spirit, or that he is doing the devil’s work. And if Julius was to read all the New Testament from the beginning to the end, he would find his course of life condemned in every page of it.

And indeed there cannot anything be imagined more absurd in itself, than wise, and sublime, and heavenly prayers, added to a life of vanity and folly, where neither labor nor diversions, neither time nor money, are under the direction of the wisdom and heavenly tempers of our prayers. If we were to see a man pretending to act wholly with regard to God in everything that he did, that would neither spend time nor money, nor take any labor or diversion, but so far as he could act according to strict principles of reason and piety, and yet at the same time neglect all prayer,
whether public or private, should we not be amazed at such a man, and wonder how he could have so much folly along with so much religion?

Yet this is as reasonable as for any person to pretend to strictness in devotion, to be careful of observing times and places of prayer, and yet letting the rest of his life, his time and labor, his talents and money, be disposed of without any regard to strict rules of piety and devotion. For it is as great an absurdity to suppose holy prayers, and Divine petitions, without a holiness of life suitable to them, as to suppose a holy and Divine life without prayers.

Let any one therefore think how easily he could confute a man that pretended to great strictness of life without prayer, and the same arguments will as plainly confute another, that pretends to strictness of prayer, without carrying the same strictness into every other part of life. For to be weak and foolish in spending our time and fortune, is no greater a mistake, than to be weak and foolish in relation to our prayers. And to allow ourselves in any ways of life that neither are, nor can be offered to God, is the same irreligion, as to neglect our prayers, or use them in such a manner as make them an offering unworthy of God.

The short of the matter is this; either reason and religion prescribe rules and ends to all the ordinary actions of our life, or they do not: if they do, then it is as necessary to govern all our actions by those rules, as it is necessary to worship God. For if religion teaches us anything concerning eating and drinking, or spending our time and money; if it teaches us how we are to use and contemn the world if it tells us what tempers we are to have in common life, how we are to be disposed towards all people; how we are to behave towards the sick, the poor, the old, the destitute; if it tells us whom we are to treat with a particular love, whom we are to regard with a particular esteem; if it tells us how we are to treat our enemies, and how we are to mortify and deny ourselves; he must be very weak that can think these parts of religion are not to be observed with as much exactness, as any doctrines that relate to prayers.

It is very observable, that there is not one command in all the Gospel for public worship; and perhaps it is a duty that is least insisted upon in Scripture of any other. The frequent attendance at it is never so much as mentioned in all the New Testament. Whereas that religion or devotion which is to govern the ordinary actions of our life is to be found in almost every verse of Scripture. Our blessed Savior and His Apostles are wholly taken up in doctrines that relate to common life. They call us to renouncethe world, and differ in every temper and way of life, from the spirit and the way of the world: to renounce all its goods, to fear none of its evils, to reject its joys, and have no value for its happiness: to be as new-born
babes, that are born into a new state of things: to live as pilgrims in spiritual watching, in holy fear, and heavenly aspiring after another life: to take up our daily cross, to deny ourselves, to profess the blessedness of mourning, to seek the blessedness of poverty of spirit: to forsake the pride and vanity of riches, to take no thought for the morrow, to live in the profoundest state of humility, to rejoice in worldly sufferings: to reject the lust of the flesh, the lust of the eyes, and the pride of life: to bear injuries,to forgive and bless our enemies, and to love mankind as God loveth them: to give up our whole hearts and affections to God, and strive to enter through the strait gate into a life of eternal glory.

This is the common devotion which our blessed Savior taught, in order to make it the common life of all Christians. Is it not therefore exceeding strange that people should place so much piety in the attendance upon public worship, concerning which there is not one precept of our Lord’s to be found, and yet neglect these common duties of our ordinary life, which are commanded in every page of the Gospel? I call these duties the devotion of our common life, because if they are to be practiced, they must be made parts of our common life; they can have no place anywhere
else.

If contempt of the world and heavenly affection is a necessary temper of Christians, it is necessary that this temper appear in the whole course of their lives, in their manner of using the world, because it can have no place anywhere else. If self-denial be a condition of salvation, all that would be saved must make it a part of their ordinary life. If humility be a Christian duty, then the common life of a Christian is to be a constant course of humility in all its kinds. If poverty of spirit be necessary, it must be the spirit and temper of every day of our lives. If we are to relieve the naked, the sick, and the prisoner, it must be the common charity of our lives, as far as we can render ourselves able to perform it. If we are to love our enemies, we must make our common life a visible exercise and
demonstration of that love. If content and thankfulness, if the patient bearing of evil be duties to God, they are the duties of every day, and in every circumstance of our life. If we are to be wise and holy as the new-born sons of God, we can no otherwise be so, but by renouncing every thing that is foolish and vain in every part of our common life. If we are to be in Christ new creatures, we must show that we are so, by having new ways of living in the world. If we are to follow Christ, it must be in our common way of spending every day.

Thus it is in all the virtues and holy tempers of Christianity; they are not ours unless they be the virtues and tempers of our ordinary life. So that Christianity is so far from leaving us to live in the common ways of life, conforming to the folly of customs, and gratifying the passions and tempers which the spirit of the world delights in, it is so far from indulging us in any of these things, that all its virtues which it makes necessary to salvation are only so many ways of living above and contrary to the world, in all the common actions of our life. If our common life is not a common course of humility, self-denial, renunciation of the world, poverty
of spirit, and heavenly affection, we do not live the lives of Christians.
But yet though it is thus plain that this, and this alone, is Christianity, a
uniform, open, and visible practice of all these virtues, yet it is as plain, that there is little or nothing of this to be found, even amongst the better sort of people. You see them often at Church, and pleased with fine preachers: but look into their lives, and you see them just the same sort of people as others are, that make no pretenses to devotion. The difference that you find betwixt them, is only the difference of their natural tempers. They have the same taste of the world, the same worldly cares, and fears, and joys; they have the same turn of mind, equally vain in their desires. You see the same fondness for state and equipage, the same pride and
vanity of dress, the same self-love and indulgence, the same foolish friendships, and groundless hatreds, the same levity of mind, and trifling spirit, the same fondness for diversions, the same idle dispositions, and vain ways of spending their time in visiting and conversation, as the rest of the world, that make no pretenses to devotion.

I do not mean this comparison, betwixt people seemingly good and professed rakes, but betwixt people of sober lives. Let us take an instance in two modest women: let it be supposed that one of them is careful of times of devotion, and observes them through a sense of duty, and that the other has no hearty concern about it, but is at Church seldom or often, just as it happens. Now it is a very easy thing to see this difference betwixt these persons. But when you have seen this, can you find any farther difference betwixt them? Can you find that their common life is of a
different kind? Are not the tempers, and customs, and manners of the one, of the same kind as of the other? Do they live as if they belonged to different worlds, had different views in their heads, and different rules and measures of all their actions? Have they not the same goods and evils? Are they not pleased and displeased in the same manner, and for the same things? Do they not live in the same course of life? does one seem to be of this world, looking at the things that are temporal, and the other to be of another world, looking wholly at the things that are eternal? Does the one live in pleasure, delighting herself in show or dress, and the other live in self-denial and mortification, renouncing everything that looks like vanity,
either of person, dress, or carriage? Does the one follow public diversions, and trifle away her time in idle visits, and corrupt conversation, and does the other study all the arts of improving her time, living in prayer and watching, and such good works as may make all her time turn to her advantage, and be placed to her account at the last day? Is the one careless of expense, and glad to be able to adorn herself with every costly ornament of dress, and does the other consider her fortune as a talent given her by God, which is to be improved religiously, and no more to be spent on vain and needless ornaments than it is to be buried in the earth? Where must you look, to find one person of religion differing in this manner, from another than, has none? And yet if they do not differ in these things which
are here related, can it with any sense be said, the one is a good Christian,
and the other not?

Take another instance amongst the men? Leo has a great deal of good nature, has kept what they call good company, hates everything that is false and base, is very generous and brave to his friends; but has concerned himself so little with religion that he hardly knows the difference betwixt a Jew and a Christian.

Eusebius, on the other hand, has had early impressions of religion, and buys books of devotion. He can talk of all the feasts and fasts of the Church, and knows the names of most men that have been eminent for piety. You never hear him swear, or make a loose jest; and when he talks of religion, he talks of it as of a matter of the last concern. Here you see, that one person has religion enough, according to the way of the world, to be reckoned a pious Christian, and the other is so far from all appearance of religion, that he may fairly be reckoned a Heathen; and yet
if you look into their common life; if you examine their chief and ruling tempers in the greatest articles of life, or the greatest doctrines of Christianity, you will not find the least difference imaginable. Consider them with regard to the use of the world, because that is what everybody can see.

Now to have right notions and tempers with relation to this world, is as essential to religion as it have right notions of God. And it is as possible for a man to worship a crocodile, and yet be a pious man, as to have his affections set upon this world, and yet be a good Christian. But now if you consider Leo and Eusebius in this respect, you will find them exactly alike, seeking, using, and enjoying, all that can be got in this world in the same manner, and for the same ends. You will find that riches, prosperity, pleasures, indulgences, state equipages, and honor, are just as much the happiness of Eusebius as they are of Leo. And yet if Christianity has not changed a man’s mind and temper with relation to these things, what can we say that it has done for him? For if the doctrines of Christianity were practiced, they would make a man as different from other people, as to all worldly tempers, sensual pleasures, and the pride of life, as a wise man is different from a natural; it would be as easy a thing to know a Christian by his outward course of life, as it is now difficult to find anybody that lives it. For it is notorious that Christians are now not only like other men in their frailties and infirmities, this might be in some degree excusable, but the complaint is, they are like Heathens in all the main and chief articles of their lives. They enjoy the world, and live every day in the same tempers, and the same designs, and the same indulgences, as they did who knew not God, nor of any happiness in another life. Everybody that is capable of any reflection, must have observed, that this is generally the state even of devout people, whether men or women. You may see them different from other people, so far as to times and places of prayer, but generally like the rest of the world in all the other parts of their lives: that is, adding Christian devotion to a Heathen life. I have the authority of our blessed Savior for this remark, where He says, “Take no thought, saying, What shall we eat? or, What shall we drink? or,
Wherewithal shall we be clothed? For after all these things do the Gentiles seek.” (Matthew 6:31, 32) But if to be thus affected even with the necessary things of this life, shows that we are not yet of a Christian spirit, but are like the Heathens, surely to enjoy the vanity and folly of the world as they did, to be like them in the main chief tempers of our lives, in self-love and indulgence, in sensual pleasures and diversions, in the vanity of dress, the love of show and greatness, or any other gaudy distinctions of fortune, is a much greater sign of an Heathen temper. And, consequently, they who add devotion to such a life, must be said to pray
as Christians, but live as Heathens.

QUOTATIONS FROM AUGUSTINE ON AMOR, CARITAS, CUPIDITAS AND CONCUPISCENTIA Adapted from Doctrine of Holiness class at NTS

QUOTATIONS FROM AUGUSTINE ON AMOR, CARITAS, CUPIDITAS AND CONCUPISCENTIA


(1) What then is God’s law written by God himself on the hearts of men, but the very presence of the Holy Spirit, who is the finger of God, and by whose presence there is poured forth in our hearts the love (caritas) which is the fulfilling of the law and the end of the commandment. [Rom 5:5 and I Tim. 1:5]

De spiritu et littera, XXI, 36 (NPNF, Vol 5, 83-114)

(2) Love and do what thou wilt: whether thou hold thy peace, of love hold thy peace;
whether thou cry out, of love cry out; whether thou correct, of love correct; whether thou spare, through love do thou spare. Let the root of love be within, of this root can nothing spring but what is good.

In Epist. Joannis ad Parthos, vii, 8 (NPNF, Vol.7, 450-529)

(3) Love itself cannot be empty. For what man is there that worketh at all, even to evil, except by love? Shew me the love that is empty and does not do anything! Shameful deeds, adulteries, acts of violence, murders, all excesses; is it not love which produces these? Cleanse therefore thy love! Turn the waters flowing into the drain into the garden; whatever desires it had for the world, let it have the same for the Creator of the world. Love! But take heed what you love! The love of God, the love of our neighbour is called caritas: the love of the world, the love of this life, is called concupiscentia. Let concupiscentia be bridled, caritas stirred up!

In Ps. XXXI (NPNF, Vol. 8)

(4) As impure love inflames the mind and summons the soul destined to perish to lust after earthly things, and to follow what is perishable, and precipitates it into the lowest places, and sinks it in the abyss; so holy love raiseth us to supernal things, and inflames us to what is eternal, and excites the soul to those things which do not pass away and die, and from the depths of hell raiseth it to heaven. Yet all love hath a power of its own, nor can love in the soul of the lover be idle: it must needs draw it on. But dost thou wish to know of what sort [a particular] love is? See whither it leadeth. We do not therefore warn you to love nothing, but that you love not the world, in order that you may freely love him who made the world. For the soul when bound by the love of the earth, hath as it were birdlime on its wings. It cannot fly. But when purged of the sordid affections of the world, extending as it were its pair of wings, and freeing them from every impediment, flieth upon them, that is to say, upon the two commandments of love unto God and our neighbour. Whither will it fly, but by rising in its flight to God? For it riseth by loving.

In Ps. CXXI, 1 (NPNF, Vol 8)


(5)For no one willingly does anything, which he has not first said in his heart. And this word is conceived by love, either of the creature or of the Creator... Conceived therefore either by desire (cupiditas) or by love (caritas). Not that the creature ought not to be loved, but if that love [of the creature] is referred to the Creator, then it will not be desire (cupiditas), but love (caritas). For it is desire when the creature is loved for itself. And then it does not help a man through making use of it (uti) but corrupts him in the enjoying of it (frui).

De Trinitate, IX, 7-8, 13 (NPNF, Vol.3, 130f.)

(6) Now Scripture enjoins nothing except charity and condemns nothing but lust, and in that way informs the practices of men... I mean by charity that affection of the mind which aims at the enjoyment of God for his own sake and of one’s self and one’s neighbour for God’s sake. By lust I mean that affection of the mind which aims at the enjoyment of one’s self and one’s neighbour without reference to God... Now in proportion as the dominion of lust is pulled down, in the same proportion that of charity is built up.

De doctrina Christiana, III, x, 15-16

(7) For when he says, ‘With thy whole heart and with thy whole soul and with thy whole mind,’ he means that no part of our life is to be unoccupied, and to afford room, as it were, for the wish to enjoy some other object, but that whatever else suggests itself to the mind as something worthy of love is to be borne in the same channel in which the whole current of our affection flows. Whoever, therefore, loves his neighbour aright, ought to urge upon him that he too love God with his whole heart and with his whole soul and with his whole mind. For in this way, loving his neighbour as himself, a man turns the whole current of his love both for himself and his neighbour into the channel of the love of God.

De doctrina Christiana, I, xxii, 21

(8) Two loves built two cities. Love of self to the contempt of God built the earthly city: love of God to the contempt of self the heavenly.

De civitate Dei, XIV, 28


QUOTATIONS FROM AUGUSTINE ON PERFECTION

From De perfectione iustitiae hominis (‘On Man’s Perfection in Righteousness’),
NPNF (1), Vol. 5, 159-176.

15. Defines sin:

That however is sin in which there is either not the love which ought to be, or where the love is less than it ought to be.

16. No perfection till after death:

No man, therefore, can be without sin, even if he wish it, unless he be assisted by the grace of God through our Lord Jesus Christ. And that this perfection may be attained, there is even now a training carried on in growing [Christians], and there will be by all means a completion made after the conflict with death is spent and love, which is now cherished by the operation of faith and hope, shall be perfected in the fruition of sight and possession.

19. We may be running perfectly towards perfection, but we will never reach it in this life because concupiscence remains in us:

Let us, as many as are running perfectly, be resolved, that, being not yet perfected, we pursue our course to perfection along the way.

Then [hereafter] in all this plentitude of charity will be fulfilled the commandment, ‘Thou shalt love the Lord they God with all thy heart, and with all thy soul, and with all thy mind.’ For while there remains any remnant of the lust of the flesh, to be kept in check by the rein of continence, God is by no means loved with all one’s soul.

In that perfect state the just shall live absolutely without any sin, since there will be in his members no law warring against the law of his mind [Rom. 7:23], but wholly will he love God with all his heart, with all his soul, and with all his mind...

24. Although we cannot be without sin in this life, we can be without blame:

However, it is one thing to be without sin, which in this life can only be predicated of the Only-begotten, and another thing to be without accusation, which might be said of many just persons even in the present life; for there is a certain measure of a good life, according to which even in this human converse there could no just accusation be possibly laid against him.



28. Our heart does not condemn us when we deny the concupiscence within: It is in this present life of ours, in which we live by faith, that our heart does not reproach us, if the same faith whereby we live does not neglect to rebuke our sin... But whensoever he [=the just man who lives by faith] suffers not sin to reign in
his mortal body to obey it in the lusts thereof [Rom 6:12], and yields not his
members as instruments of unrighteousness unto sin [Rom. 6:13], sin no doubt is
present in his members, but it does not reign, because its desires are not obeyed.
Therefore, while he does that which he would not (in other words, while he
wishes not to lust, but still lusts), he consents to the law that it is good [Rom.
7:16]. For what the law would, that he also wishes, because it is his desire not to indulge concupiscence...but still he lusts because he is not without sin... He knows to be sure that in himself dwells no good thing, even in his flesh which is the dwelling place of sin. However, by not consenting to it, he lives by faith...

29. Only One was without sin, but we can be without accusation:

That man...abstains from every evil thing, who either never consents to sin, which
is always with him, or, if sometimes hard pressed by it, is never oppressed by it...
We read indeed, of a man without blame, of one without accusation; but we never
read of one without sin, except the Son of Man, who is also the Only-begotten Son of God.

31. We make progress, but sin still dwells in our flesh:

Although even now every man progresses, advancing ever with an upright purpose, departs from all sin, and becomes further removed from it as he approaches nearer to the fullness and perfection of the righteous state; because even concupiscence itself, which is sin dwelling in our flesh, never ceases to diminish in those who are making progress, although it remains in their mortal members. It is one thing therefore, to depart from all sin (a process which is even now in operation) and another thing to have departed from all sin, which shall happen in the state of future perfection.

44. A slight concession?

Finally, if it be asserted that there either have been or are in this present life, any persons with the exception of our Great Head, ‘the Saviour of the body’, who are righteous, without any sin (and this either by not consenting to the lusts thereof, or because that must not be accounted as any sin which is such that God does not impute it to them by reason of their godly lives)..., I do not deem it necessary to contest the point over much. I am quite aware that some hold this opinion, whose views on the subject I have not the courage to censure, although at the same time, I cannot defend them. But if any man says that we ought not to use the prayer, ‘Lead us not into temptation,’,,,then I do not hesitate at one to affirm that such a man ought to be ...anathematized!

“I wonder what life would be like if we let Jesus live through you and me”

Holiness And Evangelism

This is a must read classic by J. B. Chapman (General Superintendent 1928-1947). Click here.

REFLECTION ESSAY ON A CENTURY OF HOLINESS THEOLOGY: The Doctrine of Entire Sanctification in the Church of the Nazarene, 1904-2005 by Mark Quanstrom

The doctrine of entire sanctification has been and still remains the anchor of the Church of the Nazarene. From its founding in the holiness tradition, the Church of the Nazarene has distinctively defined itself from the others with the claim that a life without sin as a result of the work of grace can be achieved by all Christians. This was propelled early on by the 19th Century holiness movement that swept across America. It has now spread to the rest of the world and the Church of the Nazarene remains a leading light in spreading scriptural holiness. Over the decades the foundational definition of entire sanctification has seemingly taken varied shapes and forms depending on each generation. The more traditional approach and definition seems to be taking a back seat as the contemporary theologians continue to wrestle with what entire sanctification really entails and its applicability in the modern world.

Quanstrom writes in his introduction of A Century of Holiness Theology: The Doctrine of Entire Sanctification in the Church of the Nazarene, 1905 to 2004 that “Theologians in the denomination began to define the sin that could be eradicated more narrowly and the infirmities that were an inescapable consequence of fallen humanity more expansively. This led to an increasing dissatisfaction with traditional formulations of the doctrine.” As a result of this, the idea of going back to authentic John Wesley arises and Quanstrom addresses how “the doctrine as formulated by John Wesley in the 18th century was reexamined.” This almost resulted into a completely new understanding of Wesley with a clear attempt to avoid putting him out of context. Quanstrom adds that the “reformulation’ resulted into “two contemporaneous and competing definitions of entire sanctification in the Church of the Nazarene.”

Quanstrom then begins his analysis by going back to the basic foundation of the Church of the Nazarene. The many independent Holiness denominations and associations which came together to form the Church of the Nazarene at the beginning of the 20th century were confident of its future and the message they carried along. The very soul of their purpose was to spread Scriptural Holiness across the land. To them, it was evident that God transformed the lives of people completely and cleansed them from all “inbred sin” through the second work of grace. Their belief was founded on this doctrinal statement: “Entire sanctification is that act of God, subsequent to justification, by which regenerate believers are made free from inbred sin, and brought into the state of entire devotement to God, and the holy obedience of love made perfect. It is provided through the blood of Jesus, and is wrought immediately by the gracious agency of the Holy Spirit, upon the full and final consecration of the believer, and a definite act of appropriating faith; and to this work and state of grace the Holy Spirit bears witness.” They believed that society as well as individuals could be fully cleansed from all inbred sin and knew the world needed this kind of message.
The early Nazarenes described by Quanstrom as the “fathers” of the church believed that entire sanctification was as a result of baptism with the Holy Sprit which led to an instantaneous second work of grace eradicating the sinful nature. This however was propelled by faith and entire consecration in and to the Lord Jesus Christ which were considered primary conditions for entire sanctification. They also understood this experience as purely “Pentecostal” even though this was never used by John Wesley. According to them all believers were capable of experiencing a “personal Pentecost.” Most of the theological viewpoints were based on the diverse foundations developed by several distinct theologians from the holiness revivals who were part of the associations and independent churches which formed the Church of the Nazarene. The first generation of Nazarenes thrived on these beliefs and the message seemed to hit home with most believers.

The second generation of Nazarenes however began to experience difficulties in defining themselves to a weary America. It was a period between two wars sandwiched by the Great Depression. The first generation had hastily passed on the torch to the second generation who were probably totally unprepared to run things. There developed what Quanstrom calls a “need for an ‘official’ Nazarene theology.” The adjective “Pentecostal” was officially dropped from the church’s official name after the churches who emphasized speaking in tongues as evidence of the gift of the Holy Spirit began to be characterized by similar name. According to the Nazarenes, “Pentecost was the occasion of entire sanctification and speaking in tongues was not the evidence of that entire sanctification.” This was a major step to ensure they retained their authentic theological identity and heritage.

During the General Assemblies of the Church of the Nazarene, several doctrinal changes, especially definition of terms pertaining to entire sanctification and Christian perfection, were made to ensure any form of confusion was avoided. The church also developed a desire to ensure it stayed true to the doctrine of the church and as result of this; H. Orton Wiley was commissioned to write a systematic theology for the Church of the Nazarene. Wiley specifically utilized several works by renowned Methodist and Nazarene theologians while acknowledging the contributions of theologians from other traditions. He emphasized scriptural evidence of an instantaneous second work of grace which resulted into entire sanctification. He however acknowledged that many “Methodist theologians had come to emphasize sanctification as gradual instead of instantaneous.”

As the church continued to grow, historical circumstances led to a conclusion that “the apparently inherent sinfulness of humanity resulted in clinical qualifications of the doctrine of entire sanctification that defined more of man’s “fallen-ness” as infirmity instead of sin.” The eradication of sin in its entirety began to develop a new meaning. Whether it meant what it meant became a common question. These events led to the church returning to John Wesley’s writings on holiness presented in A Plain Account of Christian Perfection. Historically, there had been an evident inconsistency between Wesley and the Church of the Nazarene on the issue of entire sanctification. Several words including “eradicate” became contentious common talking points for theologians. There were also several debates including one on the baptism of the Holy Spirit and what it really meant. Quanstrom cites the General Assembly in 1985 which debated “whether or not the Church of the Nazarene had a coherent and cogent doctrine of holiness at all.”

The prevailing theological identity crisis led to several theological conferences. These conferences dealt thoroughly with the issue of identity while retaining the “core values” which held the Church of the Nazarene together. “An insert in the 1999 periodical Holiness Today, declared, “We are a Holiness People” which was becoming central in the church’s self-identity.”