Holiness Sects

QUESTION: Some one enumerates thirty-two sects or sorts of holiness people. How is this to be accounted for?

ANSWER: Sects are liable to be formed wherever there is perfect religious liberty, and even where such liberty is very much restricted, or is non-existent, as in the Papal Church, where the various orders antagonize one another, the Jesuits exterminating the Jansenists. When professors of holiness come out from the various denominations, they find it easy to come out of the new organization for some trifling cause, much to the detriment of the glorious doctrine of Christian perfection.

— Steele's Answers p. 162.

Will We Know People in Heaven?

QUESTION: Have we any Bible proof that we shall know father and mother as such in heaven?

ANSWER: No. It has not pleased the Holy Spirit in the Revelation of spiritual truth to give us any light on this subject. But we have good ground for the inference that we shall recognize our earthly friends. Our heavenly Father, we are quite sure, will not deny us any lawful felicity. We cannot think that death will destroy our natural sensibilities, our capacity to enjoy sweet Christian fellowship. In Col. 1:28, Paul's ambition to present every hearer "perfect in Christ" implies his expectation that he will know them in the world to come. We do not believe in the heathen idea borrowed by Milton from Greek mythology:

"Lethe, the river of oblivion rolls
Her wat'ry labyrinth, which whoso drinks
Forgets both joy and grief."

— Steele's Answers pp. 161, 162.

Does God Permit Sin?

QUESTION: Can it be truthfully said that God permits sin?

ANSWER: No. Sin he abhors as being only evil. The most that can be said is that he does not prevent it. This he could have done by the non-creation of free moral agents. If he had been satisfied with things and non-moral animals and had been content to be the only personality in the universe, there would have been no sin. Having created free agents, who may commune with him and love and obey him. he cannot prevent their evil use of their freedom without uncreating them and turning them into machines. This would be an unwise use of his omnipotence, and defeat his purpose. It is no more a limitation of almightiness than it is to say that an earthquake cannot shake a demonstration of Euclid. The sphere of omnipotence is the kingdom of Nature; but in God's moral government it has no place. Even with an almighty trip hammer God could not turn a sinner into a saint against his will. If you wish to know what he can do for a self-surrendering will read Eph. 1:19. The possibility of sin is necessarily involved in the existence of free agents, each of whom is the cause uncaused, the first cause, of his own acts and the creator of his own moral character and eternal destiny.

— Steele's Answers pp. 160, 161.

Entire Sanctification at Conversion?

QUESTION: The same preacher [see yesterdays' post] says that he was entirely sanctified when he was converted. Is this a Wesleyan experience?

ANSWER: No. This doctrine of Count Zinzendorf that "the moment the believer is justified, he is sanctified wholly, and from that time he is neither more or less holy even unto death," was stoutly and constantly opposed by Wesley, because it denies imparted holiness and insists on the imputed holiness of Christ. Let this Methodist preacher canvass his church and ascertain how many of his members were wholly sanctified when they were converted. The result of his inquiry will be that he has no converted members, if entire sanctification is identical in time with regeneration, and not the consummation of a work begun at conversion.

— Steele's Answers p. 160.

Did John Wesley Teach a Second Definite Work of Grace?

QUESTION: Our Methodist preacher is saying that Wesley did not teach entire sanctification as a second definite work. What do you say?

ANSWER: I suspect this preacher must have been the author of "Historic Doubts Respecting Napoleon Bonaparte," an elaborate and apparently conclusive argument proving that no such man ever lived, that he is a myth, the outgrowth of the military spirit of the French. This preacher's next assertion we may naturally expect to be that John Wesley is a historic myth, the product of Methodism. This proposition is just as capable of proof as that he did not persistently proclaim with tongue and pen Christian perfection or entire sanctifieation as "the second blessing." This he did from near the beginning of his long ministry to the end. There is just as much propriety, in the light of his Journals, in asserting that he did not preach justification as that ho did not preach entire sanctification as a distinct, subsequent work.

— Steele's Answers p. 159, 160.

Irreproachable, Unblamable, Unmovable

In his first epistle to Timothy, Paul three times employs another adjective expressive of purity, found nowhere else in sacred Greek. It is ἀνεπίλημπτος (anepilaptos), "irreproachable," or "irreprehensible," applied first to candidates for sacred orders (3:2), then to Timothy himself (6:14), and finally to the believing widows (5:7) and, by implication, to all Christians. It is a strong ethical term, implying that one is not worthy of reprehension, even if he should be reprehended by his fellow-men.

We come now to ἀμώμητος (amomatos), "without rebuke," found only twice in the New Testament (Phil. 2:15), "that ye may be children of God without rebuke," and (2 Pet. 3:14) a text already quoted, "that ye may be found in him without spot and blameless," or without rebuke.

There is another word for unblamable, ἄμωμος (amomios), used by Paul three times in portraying perfect Christians. Eph. 1:4, "According as he hath chosen us [believers] in him before the foundation of the world, that we should be holy, and without blame before him in love." Love is always the sphere in which holiness and blamelessness are found. Eph. 5:27, "That it [the church] should be holy and without blemish." Col. 1: 22, "Unblamable and unreprovable in his sight": not merely in man's sight. who is incapable of penetrating the invisible springs of action wherein real character lies. Jude 24, R. V., "And to set you before the presence of his glory, without blemish in exceeding joy." We are not to be found faultless in some dark corner of the universe, where flaws and flecks would be unnoticed, but faultless amid the splendors of his ineffable glory. This is what divine grace as mediated by the Holy Spirit, the Sanctifier, is able to do for the weakest saint who perseveringly trusts in Jesus Christ, the adorable Son of God and Savior of men.

Another once-used word, ἀμετακίνητος (ametakinatos), "unmovable," occurs in 1 Cor. 15:58, " that ye may be unmovable," like the granite cliff unshaken by the tornado and the tidal wave. Such vertebrate Christian men and women dwelling in houses of clay may become when "strengthened with might by his Spirit in the inner man."

— Half-Hours With St. Paul, Chapter 18.

Without Spot

The word ἄσπιλος (aspilos) "without spot," is used four times in the New Testament; once as descriptive of Christ as a lamb without blemish, 1 Pet. 1:19, and thrice in the portrayal of Christian character. Let us look at these latter in detail.

2 Pet. 3:14, "Be diligent, that ye may be found of him in peace, without spot, and blameless." This is the end towards which we are exhorted to make an effort. Some may object that this spotlessness is not to exist in us during our earthly probation; it is only to be found in us in the day of judgment, to which the context points. If it is found in us, then it must have been in us before death, unless we assume that it is the work of death or of some sanctifying agency after death. Neither of these last alternatives is supported by the Holy Scriptures. But the other two texts determine the time beyond all controversy. 1 Tim. 6:14, "That thou keep this commandment without spot, until the appearing of our Lord Jesus Christ." This is the divinely inspired charge of Paul to Timothy relating the manner of his life while in this world. God makes the same requirement of the laity as he does of the ministry. Both are to be equally pure. This is certainly indicated in our next text.

Kept From Stumbling

"Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy...." — Jude 24 R.V.

The wonderful change wrought in believers by the outpouring of the Holy Spirit is very noticeable, especially to the student of the Greek Testament. Strong words not found in the Old Testament, nor in the four Gospels, are either invented by the apostles or borrowed from classical Greek, to convey an adequate conception of the heavenly glory which has come into earthen vessels.

One such word, ἄπταιστος (aptaistos), "from falling," St. Jude uses in that remarkable ascription with which this brief epistle concludes (Jude 24). The R. V. reads. "Now unto him who is able to guard you from stumbling." This is more difficult than the K. J. V. inasmuch as the unsteady walker is more prone to stumble than to fall. The indwelling Spirit in his fullness can save even from stumbling.

Of course this does not signify intellectual mistakes. It is salvation from moral failures, however slight. Hence the Vulgate, the supreme standard in the Roman Catholic Church, has sine peccato, "without sin." This is the real significance of this adjective. Christ has sent down from heaven a personal guide, who is able to keep every Christian from the commission of sin. Let every doubter try it for himself. Satan is very busy in keeping in circulation the falsehood that freedom from sin is impracticable and impossible in this world. He who believes this lie will continue to commit sin. He will stupefy his own conscience with the idea that sin is inevitable. Soon he will begin to fight against the scriptural doctrine, "Whosoever is born of God doth not commit sin." There is no doctrine that the devil more cordially hates than the possibility of holiness perfected this side of the grave. When he gets a Christian minister to take his view, and to advocate the necessity of sinning, he is specially well-pleased. His personal attention to that parish is no longer required.

—edited and adapted from Half-Hours With St. Paul, Chapter 18.

Grace Abounding Exceedingly

"The grace of our Lord abounded exceedingly." — 1 Tim. 1:14.

Here St. Paul prefixes the super to another verb, which itself signifies to superabound, giving it the force of "exceedingly to superabound." This verb, ὑπερπλεονάζω (huperpleonazo), appears nowhere else in the entire volume of Greek literature. Before the outpouring of the Holy Spirit, "faith" and "love" in human souls were streams so small that they needed no wider terms for their description. Thanks to God for bringing me into being in the glorious dispensation of the Comforter! It is preferable to the days of Christ's flesh.

No New Testament writer except St. Paul uses the compound verb ὑπερβάλλω (huperballo), to exceed, excel, surpass. He has written it five times as descriptive of the graces of the Holy Ghost, who has been aptly styled the communication of God, as the Son is the revelation of him. The texts are 2 Cor. 3:10, "The glory that excelleth"; 9:14, "Exceeding grace"; Eph. 1:19, "Exceeding greatness of his power to us-ward who believe"; 2:7; "The exceeding riches of his grace"; 3:19, "The love of Christ which surpasseth knowledge." We have not time to unfold their wealth of meaning. Let each reader do this for himself.

No other writer in the New Testament has used the noun "huperbole" (ὑπερβολή), transferred into English as hyperbole. The texts in which this is applied to spiritual blessings are 1 Cor. 12:31, "And a still more excellent way show I unto you"; 2 Cor. 4:7, 17, "More and more exceedingly an eternal weight of glory." They are well worth studying by those who are aspiring for a large view of God's promises, as a preparation for their realized fulfillment through increased faith.

— Half Hours With St. Paul, Chapter 17.

Superabounding Grace

"But where sin abounded, grace did much more abound." — Rom. 5:20.

 Here St. Paul invents a term which he repeats in 2 Cor. 7, making the strong compound verb "superabound," the original of which is unique in both sacred and secular Greek (ὑπερπερισσεύω). Why these daring inventions by a man of fine literary taste, educated in the University of Tarsus, the greatest center of scholastic culture east of Athens? Classical authors usually abstain from the use of words coined by themselves, regarding them as barbarisms. Why did St. Paul deviate from a fundamental canon of rhetoric? The river of divine grace flowing through his soul was too full for its ordinary bed; it must overflow its banks, and cut for itself a broader channel, and become an Amazon for all the thirsty nations and generations. The constraint of the Holy Spirit caused these deviations from the standard of reputable use, and prompted this outburst of invented words. There is no other explanation. I want no other. This magnifies God's mercy and love. It shows how the richness of grace transcends the poverty of nature. In our second text (2 Cor. 7:4), "I superabound in joy," we have a phrase that matches St. Peter's "joy unspeakable and full of glory."

Why should so many persons in Christian lands, and some even in the Christian church, be eagerly running to earthly springs to slake their thirst, while the heavens are pouring down Niagaras of living water?

"Love divine, all love excelling,
Joy of heaven to earth come down."

— Half-Hours With St. Paul, Chapter 17.