Dr. Huntington on Inbred Sin

QUESTION: In a recent editorial on Christian Perfection, Dr. Buckley says that, in the judgement of many persons, Dr. Huntington demonstrates successfully that the theory of inbred sin cannot be sustained. Later on, Dr. Buckley says: "Almost every Christian finds sooner or later after his conversion what may be described as the 'roots of bitterness.'" Would Dr. Huntington say that?

ANSWER: I think he would. He contends that sin is only in the will, and not in the intellect nor in the sensibility, both being inevitable, being "absolutely caused." But he admits that "inbred derangement, perversion, disorder, are more or less, in believers; but more cloudless certainty can scarcely exist in a mathematical axiom than that, whatever is upon us by the unavoidable operation of fixed law, is not our sin."

— Steele's Answers pp. 71, 72. 

EDITOR'S NOTE: This is a reference to a book by De Witt Clinton Huntington entitled Sin and Holiness or What It Is to be Holy (1898). A Internet search will turn up a few old reviews of this book.

On Human Infirmities

QUESTION: Do infirmities partake of the nature of sin?

ANSWER: No. They are failures to keep the law of perfect obedience given to Adam in Eden. This law no man on earth can keep, since sin has impaired the powers of universal humanity. Sin is a voluntary offense against the law of Christ, the law of love. Infirmities are an involuntary outflow from a hereditary, imperfect organization. They have their ground in our physical nature, aggravated by intellectual deficiencies. Sin roots itself in a perverse will, the core of the moral nature. Infirmities entail regret and humiliation. Sin always produces guilt. Infirmities in well-instructed souls do not interrupt communion with God, but sin cuts the telegraphic wire. Infirmities hidden from ourselves, as believing souls are unconditionally covered by the blood of Christ.They are without remedy so long as we are in the body. A thousand infirmities are consistent with perfect love, but not one sin. Says Wesley: "I apprehend that involuntary transgressions are naturally consequent on the ignorances (Heb. 9:7, R.V., margin) and mistakes inseparable from mortality. Therefore sinless perfection is a phrase I never use, lest I should seem to contradict myself. I believe a person filled with the love of God is still liable to involuntary transgressions."

"Every moment, Lord, I want

 The merit of thy death."

In view of this truth, it is eminently appropriate for the holiest soul on earth to say daily, "Forgive us our debts as we also havd forgiven (R.V.) our debtors."

— Steele's Answers pp. 70, 71.

On Luke 12:49, 50

QUESTION: Explain the meaning of "fire and "baptism" in Luke 12:49, 50: "I came to cast fire upon the earth... I have a baptism to be baptized with," etc.

ANSWER: Since fire disorganizes and sunders compact substances, it is used in this passage to symbolize dissension, as described in verses 52 and 53, the Gospel salvation being accepted by some and rejected by others in the same family, the pagan father opposing the Christian son, etc. The baptism relates to the sufferings which would overwhelm Christ in giving his life a ransom for many and which would in a measure be shared by his disciples.

— Steele's Answers p. 70.

On The Penal Satisfaction Theory of the Atonement

The [penal satisfaction] theory [of the atonement] for three hundred years widely prevailed in both branches of orthodoxy — Calvinism and Arminianism — although it logically belongs to that branch which teaches an unconditional election and a particular or limited atonement.

It is grounded upon the necessity of satisfying that moral attribute of God called exact, or distributive, justice, defined by Webster as that "which gives every man his exact deserts." This principle of essential justice, or eternal right, demands punishment for violated law. If the sinner is exempted from penalty, it must be inflicted upon some substitute who is personally not worthy of punishment; otherwise, if himself guilty, he could not be a substitute for the guilty. He must suffer for his own sins.

Now there are several reasons why I have never been able to preach this theory of the atonement.

Is Tithing a Requirement for Christians?

QUESTION: Are Christians by the New Testament required to give a tenth, even if they have a small income?

ANSWER: Systematic giving is very desirable. Some could give more than a tenth, and some less. This matter is left by Christ as a voluntary exercise of our benevolent sensibilities. In the Acts, where we look for an application of Christ's precepts, we find no requirement of the tithe. When Paul raised money for the poor, though educated as a Pharisee, he said nothing about the tithe, but "let each one of you lay by him in store, as he may prosper." Christianity is a bundle of principles rather than a code of minute rules. This is what makes the Gospel the law of liberty and not servility.

— Steele's Answers, p. 69, 70.

Directly to Heaven?

QUESTION: Does the soul of the Christian go direct to heaven?

ANSWER: To the penitent and believing thief, Jesus said: "Today, thou shalt be with me in paradise." Paul says: "Having a desire to depart and be with Christ; for it is very far better." To be with Christ is my heaven. Again Paul says: "Willing rather to be absent from the body and to be at home with the Lord." "If any man," says Christ, "serve me, let him follow me; and where I am, there shall also my servant be." This is a very comforting doctrine.

— Steele's Answers, p. 69.

Spiritual Crucifixion

The difficulty with average Christians is that they faint beneath the cross on the via dolorosa, the way of grief, and never reach their Calvary. They do not by faith gird on strength for the hour when they must be stretched upon the cross. They shrink from the torturing spike and from the spear aimed at the heart of their self-life. This betokens weakness of faith.

But when the promise is grasped with the grip of a giant — no terrors, no agonies, can daunt the soul. In confidence that there will be, after the crucifixion, a glorious resurrection to spiritual life and blessedness, the believer yields his hand to the nail, and his head to the thorn crown. That flinty center of the personality, the will, which has up to this hour stood forth in resistance to the complete will of God, suddenly flows down, a molten stream under the furnace blast of Divine love, melted into oneness with the "sweet will of God." After such a death there is always a resurrection unto life. An interval of hours, or even of days, may take place before the angel shall descend and roll away the stone from the sepulchre of the crucified soul, and the pulsations of a new and blissful life be felt through every fiber and atom of the being. It is not the old life that rises, but a new life is breathed forth by the Holy Ghost. The believer can then truly say that he is "dead indeed unto sin, but alive unto God through Jesus Christ."