Righteousness Leading to Sanctifcation (Rewritten)

 "I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness." — Romans 6:19 KJV.

 "I am speaking in human terms because of your natural limitations. For just as you once presented your members as slaves to impurity and to greater and greater iniquity, so now present your members as slaves to righteousness for sanctification." — Romans 6:19 NRSV.

Ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν. — Romans 6:19

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In the King James Version of the Bible, the phrase reads “righteousness unto holiness.” This does not refer to the initial holiness that comes with regeneration, but — as Dean Alford explains — to perfect holiness. In other words, believers are called to “present their members as servants to righteousness, leading to — resulting in — perfect holiness.”

Jonah in the Belly of the Fish

QUESTION: Having heard a Methodist preacher make the statement from the pulpit recently that Jonah was dead in the belly of the whale three days and nights, I wish to ask if, in your judgment, there is anything in the Bible to back up such a statement, and if there is, does it not prove that the Roman Catholics are right in their claim that we have a chance to get right with God after death? If God gave Jonah the privilege of repenting after he was dead, have not we a right to expect the same privilege?

ANSWER: The day after this question was laid on my table, my daily paper of May 17 reported that a vessel called the Octopus, sunken near Newport, R. I., was raised, after a submergence of twenty-four hours, the whole crew of fifteen men being found alive and as well as they ever were. They voluntarily went down in a water-tight submarine war vessel, well supplied. with food and fresh air condensed in vaults which they let out from time to time after expelling that which had become foul. They testify that they could have been very comfortable several days. If men using only natural means could prolong life under the sea, could not God, who has both the natural and the supernatural at his command, keep a runaway preacher alive in the Octopus, which he prepared for him in the Mediterranean Sea? The sailor at masthead cries "There she blows," when he sees a stream of spray arising from a whale expelling the foul air from his lungs, preparing to inhale several cubic yards of pure air. So you see, there was a good chance for Jonah to live without any great draft upon the supernatural. Moreover, we have a historic proof that Jonah did not die, in the fact that he made a long prayer, in answer to which he was permitted to go ashore without a gang plank. Judging by the length of their prayers, Jonah was more alive than Peter was, who had only breath enough to say, "Lord, save me." Jonah dead is a very shaky foundation for the Romish doctrine of a post-mortem purgatory, with its back door opening heavenward. But it is the best they have. There is but one purgatory, for sin, the blood of Jesus Christ (I John 1:7), applied in this life.

— Steele's Answers, pp. 228-230.

The Roman Catholic Scheme of Perfection

QUESTION: What is the Roman Catholic scheme of perfection?

ANSWER: By fulfilling "the three counsels of perfection," the vow of poverty, of obedience to the superior of the monastery or nunnery, and chastity. The priests promise only subordination to the hierarchy and celibacy — a far different thing from chastity. Neither the secular priests nor the laity can attain perfection, except by going through purgatory.

— Steele's Answers pp. 199, 200.

Purgatory?

QUESTION: What do you think of the following: "If a man will not let the Holy Spirit burn his selfishness out of him in this life, it will have to be done in the next"?

ANSWER: This is the doctrine of the Roman Catholics, who have borrowed from Grecian paganism purgatorial fires for curable sinful souls. It is also the teaching of modern Universalism that all the souls unfit for heaven when they leave the body will be purified by a limited punishment and will then be admitted to the life everlasting. The Scriptural basis for this doctrine is lack­ing. There is not the remotest hint that the work of the Holy Spirit in the sanctification of believers can be done after death, nor is there anywhere in the Bible any intimation that saving faith in Christ, followed by the new birth, is possible after the spirit becomes disem­bodied. There is positive proof that the sentences on the day of judgment are final and irreversible. It is equally certain that repentance and regeneration do not take place between death and the resurrection, for Christ says, "they that have done evil shall come forth unto the resurrection of damnation." The idea that good men will arise from bad men's graves implies the possibility that wicked men may arise from graves in which righteous men were buried! This is preposterous. The extension of probation till the day of judgment might solve some theological difficulties, but it would greatly weaken, if not destroy, the motive to repentance in the present life. Nothing that we have here said con­tradicts the possibility of a believer aspiring after perfect purity finding on his death-bed. All persevering believers belong to the new covenant which insures not only heaven but a fitness for heaven as the gift of God in probation.

— Steele's Answers pp. 122, 123.

What Did Wesley Teach About Paradise?

QUESTION: Does Wesley say in one of his sermons that Paradise is a place where believers are purified before they are admitted to heaven?

ANSWER: We have not time to read again all of Wesley's sermons, more than a hundred, but we believe that no such doctrine can be found in them for the following reasons: (1) We have been reading Wesley's writings more than sixty years, and have never found it. (2) He was very insistent on entire sanctification in this life and could not consistently teach any doctrine which would weaken the motive to seek perfect purity here and now. (3) He could not have been so unwise as to define Paradise in exactly the same way as the Papists define Purgatory. (4) He would not in his sermons have given a different description of Paradise from that found in his Notes on the New Testament, "The place where the souls of the righteous remain from deaths till the resurrection" (Luke 23:43); "The seat of happy spirits in their separate state, between death and the resurrection" (1 Cor. 12:4); "A garden of pleasure" (Rev. 2:7). These are his descriptions of Paradise.

— from Steele's Answers pp. 54, 55.