All Scripture are from the NASB 95 Update unless noted. 1

Ecclesiology Topic 8 Survey of Denominational Beliefs Free Will Churches Randy Thompson Valley Bible Church www.valleybible.net Introduction Free Will churches are those which, in general, adhere to Arminianism. While Arminian churches are diverse (from Baptist to Liturgical churches), in general we are talking about those churches which came from the Methodist split with the Church of England. Methodism arose from a student meeting at Oxford in 1729, devoted to Bible reading and prayer. Included in this group, known as the Holy Club, were John Wesley (1703-1791), Charles Wesley (1707-1788), and George Whitefield (1714-1770). The evangelistic ministry of these three men led to a Methodism congregation in London by 1740. John Wesley tried to keep the lay driven movement within the Church of England, but the nature of the movement would not allow it. Methodism came to America around 1766. John Wesley, an Arminian who taught that men could become entirely sanctified, and George Whitefield, a Calvinist, divided over the doctrine of election. Methodism followed Wesley while the followers of Whitefield formed the Calvinistic Methodists. Between 1813 and 1817, many Negro Methodists formed independent churches, including the African Methodist Episcopal Church. As liberalism influenced the Methodists, the United Methodist Church began in 1968 by a merger with the Evangelical United Brethren, itself a merged church. In the 1840's and 1850's, the Holiness Movement attempted to preserve John Wesley s teaching of entire sanctification and perfectionism. By the 1880's the first holiness denominations began to appear including the Church of God, Anderson, Indiana (1880), the Church of the Nazarene (1908), and the Pilgrim Holiness Church (1897), which merged as the Wesleyan Church in 1968. The Holiness Movement began to teach that entire sanctification was a baptism of the Holy Spirit in the late nineteenth century. By using the model of Pentecost, they gave birth to a host of Pentecostal denominations, including the Assemblies of God. Pentecostals typically believed in a second baptism of the Holy Spirit, evidenced by speaking in tongues. All Scripture are from the NASB 95 Update unless noted. 1

Theology of Methodism Arminianism Methodists are generally Arminian. Besides seeing man as having a part in the salvation process, they believe that it is possible to lose one s salvation through sin. Those beliefs are here, but there are variations within the system: a. Free Will or Human Ability: Man inherited weakness from Adam and although is far removed from perfect righteousness is still free to do spiritual good. b. Conditional Election: God looked forward and saw those that would choose Him then elected those that He saw would want to be saved of their own free will. c. Universal Redemption or General Atonement: The atonement of Christ is intended for everyone and is applied by the power of the Holy Spirit in response to the will of the sinner. d. Resistible Grace: The Holy Spirit can be effectually resisted and His purposes frustrated and cannot impart life unless the sinner is willing to have this life imparted. e. Falling From Grace: Perseverance is dependent on obedience; one can fall from salvation; if someone takes the initiative in salvation, they retain responsibility for the final outcome. The reformed position of Calvinism was systematized to refute the error of Arminianism. Those believers are here, but there are variations within this system as well: a. Total Depravity: After the fall, man cannot choose to serve God. b. Unconditional Election: God s choice of the elect is not conditioned on any action by them. c. Limited Atonement: Christ died for the elect only, since those He died for are saved. d. Irresistible Grace: Divine grace cannot be rejected by the elect. e. Perseverance of the Saints: Once elect, one is always elect and will persevere to the end. Theology of Methodism Perfectionism Another area of deviation from Biblical orthodoxy (if we can be so bold) is in the area of sanctification. Broadly, sanctification can be defined as the act or process of acquiring sanctity, of being made or becoming holy. So that we can understand what Methodism teaches, we will compare and contrast several views on sanctification. Wesleyanism The Methodist line of churches believe is some form of perfectionism. Perfectionism or sinless perfection is the belief that sinless perfection, or freedom from conscious sin, is possible in this life for the Christian. This idea is traced to John Wesley so this view is a part of Wesleyanism which is the system of theology developed by the Wesleys. The Wesleyan view looks like this: Wesley separated justification from sanctification, both of which are to be received in separate acts of faith. He described this sanctification as entire sanctification or perfection. The experience of receiving this type of sanctification has five specific elements: 1) it is instantaneous; 2) it is distinctly subsequent to justification; 3) it is only received by those who seek for it; 4) it defines sin as conscious, deliberate acts ; and 5) it may be lost. Thus, Wesleyan sanctification emphasizes the necessity of a post-conversion experience of entire sanctification that is attained by an act of faith distinct from justification. In this model the relationship between justification and sanctification is merely a possibility. All Scripture are from the NASB 95 Update unless noted. 2

Noted theologian B. B. Warfield in the early 20 th century noted: This was not some kind of ancillary, some kind of fringe element in Wesleyan theology. This is the core of Wesleyan theology and permeates historical classical Methodism in all of those groups that adhere to Wesleyan teaching. This launched the Holiness Movement, wave after wave after wave of the Holiness Movement since Wesley has washed over the church. It has various features but it has one consistent fundamental and it is this, the central core of this notion is that justification occurs at one point, and sanctification is separated from justification and occurs at another point. Both come as a result of the free will of the person. The first one brings about regeneration, the second one brings about entire sanctification. It should be noted that Wesleyanism beliefs are derived from Scripture as enlightened by tradition, personal experience, and reason. Therefore, while the following passages are used to support this view of sanctification, proper exegesis does not see the connection: Ezek 36:25-26; Matt 5:48; Rom 6:1-2; 6:14; Philip 3:15; 2 Tim 3:16-17; Heb 6:1; 13:20-21; James 1:4; 1 Pet 5:10; 1 John 4:16-18. Pentecostalism Flowing out of the Wesleyan holiness movement, Pentecostal sanctification maintains that a post-conversion experience sought by the believer is a necessity. Rather than seeking for entire sanctification, Pentecostals seek for baptism in the Spirit, the sign of which is speaking in tongues. The result of this Spirit baptism is empowerment for service (rather than the Wesleyan concept of perfection). The Pentecostal view looks like this: For Pentecostals, the baptism in the Spirit is an event subsequent to and distinct from justification; it empowers the individual for various types of Christian service; and it is a blessing that should be sought by all believers. Similar to Wesleyan sanctification, they see the necessity for a post-conversion experience. They also see the link between justification and sanctification as only a possibility based upon a believer s decision to seek baptism in the Spirit. Keswickism The Higher Life movement was a movement devoted to Christian holiness in England. Its name comes from a book by William Boardman, entitled The Higher Christian Life, which was published in 1858. The movement is sometimes referred to as the Keswick movement, because it was promoted at conventions in Keswick, England which continue to this day. Like Pentecostal sanctification, Keswick theology shares many similarities with the Wesleyan holiness movement. One example is that it views sanctification and justification as two distinct gifts from God to be received in separate acts of faith. Believers receive the gift of sanctification through a crisis decision. Before this crisis decision takes place, believers find themselves in the position of the carnal Christian. After this decision they enjoy the victorious life in which the believers spiritual nature is able to counteract the sinful nature so that they can live on the plane of victory and receive the fullness of the Spirit. Thus, the result of this postconversion experience is that believers can enjoy consistent success in resisting temptation to violate deliberately the known will of God. All Scripture are from the NASB 95 Update unless noted. 3

Keswick shares similarities with both the Wesleyan and Pentecostal models in its emphasis on a post-conversion experience as a necessity for victorious living. The obedience one would expect to see in the life of the sanctified believer is only a possibility based upon the individual believer s willingness to make his crucial post-conversion decision. The Keswick approach says man is not required to do anything for his sanctification but only God has to do it all. Their slogan is let go let God, which they view a sign of a victorious life. The Keswickian view looks like this: Chaferianism Chaferian sanctification is sometimes also called Dispensational sanctification or the Dallas view since the vast majority of its adherents are graduates or affiliated with DTS. Lewis Sperry Chafer (1871-1952) was an pastor and theologian who founded and served as the first president of Dallas Theological Seminary. Chaferians teach that victory over the sinful nature is accomplished by yieldedness to the Spirit in an act of dedication or surrender. As with the preceding models, Chaferians separate sanctification and justification. They propose that an act of dedication on the part of the believer is necessary in order to initiate the process of sanctification. While seeking to distance themselves from Keswick s teaching that justification and sanctification are two distinct gifts of God, Chaferians still maintain the need for an initial decision of dedication or yieldedness that helps to begin the process of sanctification. This view holds that one can receive Christ as Savior and then remain carnal and at some later time accept Christ as Lord in a decision of dedication to full discipleship at which point one becomes spiritual. A number of very well know theologians holds this view, including Scofield, Chafer, Walvoord, and Ryrie. The Chaferian view looks like this: Reformed Position The Reformed position emphasizes the inevitable occurrence of obedience (sanctification) in the life of the justified. God is seen as the primary impetus behind the believers growth in obedience as He prompts them to obey. Believers, in turn, are responsible to obey the commands of God, but they will do so because of the sanctifying work of God in the believer s heart. This view does not believe in a post-conversion decision prior to complete or starting sanctification. All Scripture are from the NASB 95 Update unless noted. 4

God works in believers hearts causing them to live obediently. This is the perseverance of the saints under Calvinism. Christians participate in this process as they cooperate with God and pursue the spiritual disciplines. Thus, sanctification is seen as an inevitable or necessary result of justification. This view holds that sanctification begins at the very moment of conversion. Those who hold to this view believe that though a believer submits to Christ as both Savior and Lord, he may sometimes live like a carnal man; but his life will demonstrate progressive growth toward Christlikeness. The growth of the believer is that of ups and down, showing that a believer battles in this life to put off sin and put on righteousness. The Reformed view looks like this: Summary of the Five Views The Wesleyan, Pentecostal, Keswick, and Chaferian models all agree that some form of a postconversion decision is necessary before real or victorious growth can occur. While all acknowledge the work of God in sanctification, all appear to place a great responsibility upon believers themselves to initiate the growth process. On the other hand, the Reformed model proposes that believers will grow inevitably because of their conversion to Christ. Believers are responsible to obey and will do so because of the Spirit s work in their lives. Finally, the relationship between justification and sanctification is viewed as inevitable and necessary in the Reformed model while in the Wesleyan, Pentecostal, Keswick and Chaferian models this relationship is understood as merely possible or potential. Sanctification Examined There are three stages or aspects of sanctification spoken of in the Scriptures. 1. Initial Sanctification occurs simultaneously with justification (Acts 20:32; 1 Cor. 1:2; Heb. 10:10, 14). This is God s one-time work where He positionally sets the believer apart from sin and eternal death for Himself. The believer is declared to be holy and identified as a saint. 13 But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. 2 Thess 2:13 11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren, Heb 2:11 The believer s new position is described as: a citizen of heaven (Phil 3:20); an alien and stranger (1 Pet 2:11); a member of a holy and royal priesthood, and God s own possession (1 Pet 2:5,9); and a member of the family of God (Eph 2:19) 2. Progressive Sanctification occurs from justification until the day we die or are raptured. This is also God s work where the believer cooperates in the process to more and more die to sin, and live unto righteousness. This practical or experiential or progressive sanctification comes as the Spirit does His transforming work within us day by day (2 Cor 3:18) through our union with Christ. As we walk in the Spirit, He applies the Word to our hearts to cause us to become more and more like Christ. All Scripture are from the NASB 95 Update unless noted. 5

18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. 2 Cor 3:18 This is the work of God that he started and promises to continue until complete. 6 I planted, Apollos watered, but God was causing the growth. 7 So then neither the one who plants nor the one who waters is anything, but God who causes the growth. 1 Cor 3:6-7 6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. Philip 1:6 Even though God causes the growth, we still have a responsibility to "work, press on, pursue, excel still more, be diligent, long for, earnestly desire"...etc. spiritual growth. 12 Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus. 13 Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you; Philip 3:12-15 1 Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more. 1 Thess 4:1 10 for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, 1 Thess 4:10 15 Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. 2 Tim 2:15 6 Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, Heb 6:1 14 Pursue peace with all men, and the sanctification without which no one will see the Lord. Hebrews 12:14 2 like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, 1 Peter 2:2 14 Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, 2 Pet 3:14 3. Permanent sanctification or complete or ultimate sanctification occurs when we are free from our flesh in the presence of God (i.e., glorification). 23 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 1 Thess 5:23 2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. 1 John 3:2 All Scripture are from the NASB 95 Update unless noted. 6