I am about to launch into a rather long post — and one that will not be of interest to everyone. Nevertheless, because of the nature of this site, and because of the issues I commonly address and raise here, I need to post a statement — about a problem often encountered in the literature of the holiness movement. It is common in these writings to encounter the language of eradication: the eradication of “sin” or of “inward sinfulness” or of “inbred sin” or of “the sin nature” or of “the carnal nature” — or similar language. What is to be made of these claims?
I have recently re-affirmed the purposes of this web site, saying: “I intend this as a site that is focused on the Wesleyan teachings about holy living.” I have often expressed my appreciation of the Holiness Movement and (to a lesser extent) the Pentecostal movement for the formative influence they had on shaping the earliest stages of my Christian journey.
I maintain here a growing collection of resources on the holiness movement here — and hope to have more soon. I also maintain two blogs that feature the writings of nneteenth century holiness writers Daniel Steele and Thomas C. Upham. . All of this, I am presenting “as is.” I am seeking make this material accessible, so that people can grapple with these writings on their own — without having them filtered through my own opinions and evaluations of them.
I am a retired United Methodist pastor. I realize that the message of Christian Perfection / Entire Sanctification (the main theme of the Holiness Movement) is almost completely unknown among contemporary United Methodists. Many United Methodist pastors heard of this theme for the first time in their life while attending Seminary. (And, some who did may not have been paying attention that particular day.)
It has been my intention, from the beginning of this site, to raise up this particular part of the Wesleyan tradition — I am not seeking to indoctrinate anyone in anything — I am raising an issue that (I believe) needs re-consideration and re-appropriation. My personal reasons for harping on the Christian Perfection theme of the Wesleyan tradition are given here: Sanctification as a Central Theme.
This naturally raises the question: do I agree with everything in the teachings of the 19th Century Holiness movement? And, the answer is: no, I don’t.
This video — just posted today at the Asbury Theological Seminary Seedbed blog — fits so well with the themes I’ve been addressing this week, that I thought I would include it here:
[kad_youtube url=”https://www.youtube.com/watch?v=bl7vukIsU28″ width=360 height=210 maxwidth=700 ]
I especially appreciate what Dr. Macchia says.
Apparently this is part one of a multi-part conversation, so be sure to be on the lookout for later installments at the Seedbed blog.
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Earlier this week I posted: John Wesley and Spiritual Gifts. There I attempted to show that while Wesley was open to both extraordinary spiritual gifts and miracles, he did not insist on them as proof of the Holy Spirit’s presence. So, now let me say something about the distinctive pentecostal and charismatic teaching about Baptism with the Holy Spirit.
There is a relationship between early Methodist teachings and the later development of Pentecostal teaching. In fact, a direct line can be traced from the teaching of the early Methodists to the teaching of the early Pentecostals. Wesley’s preaching about the Christian life — and what he called Christian Perfection — gave rise to the holiness movement. The holiness movement, in turn, provided the seedbed from which the early Pentecostal movement would arise. Once people’s thinking about Christian experience begins to go down a particular road, certain directions become inevitable. (more…)
What would have been John Wesley’s attitude toward the modern doctrine and practice of Speaking in Tongues? Pentecostal churches teach that this is a necessary initial sign of the Baptism of the Holy Spirit (a empowerment experience subsequent to Christian conversion). Other churches teach that spiritual gifts and miracles were signs that ceased after the age of the apostles. Where would Wesley have stood on these issues?
The evangelistic ministry and teaching John Wesley provided the impetus for the development of the Methodist & Holiness movements. The holiness movement, in turn, provided the seedbed for the emergence of early Pentecostalism. And, the original Azusa Street Pentecostalism thus provided the impetus for the development of the modern Pentecostal & Charismatic movements — which have (somewhat ironically) often lost or even explicitly denied the Holiness / Sanctification themes in Wesley’s teachings.
That is a rather complicated schema. Is there any evidence of this later unfolding that is already present in Wesley teachings?
Wesley distinguished between “extraordinary gifts” and “ordinary” graces of the Spirit. Speaking in Tongues would fall into the category of “extraordinary gifts.” Thus, he did not see the gift of Tongues as part of the abiding significance of the Pentecost event. (more…)