This is an important book on a vital doctrine of the Christian Faith, here we find careful scholarship which guides us through the discussions about the doctrine of the Trinity throughout Church history. One of the things that really impressed me about this volume is the way the author treats his primary sources. Stephen Holmes has a firm grasp of the issues and unlike other recent authors I did not find myself having to check out whether somebody was being treated fairly. This is a good example of how historical theology should be done.
In the first chapter Holmes guides us through the twentieth century revival of Trinitarian theology, here we find helpful insights into Barth, Rahner, Moltmann, Jenson and Volf. He raises some important questions about these theologians.
In chapter 2, we find a helpful outline of the Bibles trinitarian theology and he looks at how the Church Fathers treated Scripture again there is much that is helpful and constructive here. This chapter closes with a helpful section on the Development of Christian Worship.
Chapter 3 skillfully guides us through the teachings of the early church fathers, I hope this study will stimulate the reader to go back to the original sources. the section on Irenaeus of Lyons shows the vital contribution this Church Father made to the discussion. He also guides us through the contribution that Origen made, I found this section helpful because he brings out the various strands of Origen's thinking,which is no easy task.
In chapter 4 We get to the heart of many recent discussions of the Trinity because nearly all scholars would agree that the fourth century is the century when serious advances were made in articulating the doctrine of the Holy Trinity. In this chapter we are introduced to the theology of Nicea and the writing of Athanasius and the continuing debates of this time.
Chapter 5continues the fourth century history with helpful guidance and exposition of The Cappadocian Fathers. Anyone familiar with the recent debates will know that much is made of how the Cappadocian Fathers made a distinct contribution to the doctrine of the Trinity and how supposedly their theology is at variance with Western Trinitarian thinking. We are once again shown the immense contribution the Cappadocians made and this part will be helpful to all who want to grasp this teaching better..
Chapter 6 discusses western teaching on the Trinity with an in depth discussion of Augustine of Hippo, early in the chapter Holmes makes the astounding claim that Augustine is the is the greatest interpreter of Cappadocian Theology. In the books surrounding the revival of trinitarian theology it has been fashionable to contrast Augustine and The Cappadocians however I believe establishes his claim. I have found much of the recent interpretation of Augustine frustrating to put it mildly, it was refreshing to read an interpretation of Augustine where Augustine was treated fairly, for once I was not having to go back to check every detail out in the primary sources because this was actually the Augustine I know and love. This chapter makes a v ital contribution to the debate surrounding the development of the doctrine. Just reading this chapter justifies the price of the book for me.
Chapter 7 introduces us to the key medieval thinkers and it is demonstrated that their is a rich continuity of thought from the patristic period to the medieval period. We are treated here to an exposition of some key medieval thinkers including Anselm and Thomas Aquinas reading the summaries of these two great theologians thought has given me an appetite to back to the primary texts and read again some of the profound thinking mfrom this period.
Chapter 8 Introduces us to the debates at the time of the Reformation and beyond, there are some helpful historical insights into the development of Calvin's thought.
This chapter demonstrates both the fact that the Reformers were faithful to the tradition at this point and then also the sad development of rationalism which questioned the doctrine of the Trinity.
Chapter 9 is about the doctrine of the Trinity since 1800. The view as such writers as Coleridge and Hegel are examined before moving onto an intriguing section on Schleirmacher and Hodge. Hodge wants to make the doctrine of the Trinity useful and is unable to do so, this is a sad statement because if Trinitarian Theology can not be preached with a direct relevancy to the hearer then much of our investigation into the doctrine has been wasted.
This last chapter sums up the argument of the book and calls us back to the classic teaching about the Holy Trinity.
This is not an easy to read book but it is an extremely profitable read, there are gems on every page. It is not often that I find a book of this size so compelling in its arguments that I have finished reading it within four days of buying it, but that is what happened with this book. I am sure this is going to be a book that I refer to whenever I am thinking about this important and central doctrine of our Faith
Wednesday, 29 February 2012
Thursday, 23 February 2012
The Holiness Revival in the Nineteenth Century
This paper was given at Nazarene Theological College(1996) as
part of my Masters degree and led to the request by Dr McGonigle that I
write my dissertation on this subject. I did this by looking at the
Development of the Doctrine of the Baptism of the Holy Spirit in
nineteenth century America
The Holiness Revival of the Nineteenth Century.
Introduction: After the death of Wesley the teaching of Christian Perfection stayed the same for a number of years. Fletcher had described entire sanctification as the baptism with the Holy Spirit and this emphasis was to take prominence in the middle of the nineteenth century. This has led to the charge that there was a move from a Christ centred view of sanctification, to a Spirit centred view. As we shall see, some authors emphasised pentecost as the beginning of the dispensation of the Spirit. This dispensational approach was in conflict with the covenantal view of Wesley.
Much of the development in doctrine took place in America,where culturally there was an optimistic mood, and this is reflected in the theology of the day. Greathouse comments 11 Another factor in the total milieu was the idealism that saw America’s destiny and goal to be the creation of a new society free from the evils that had been left behind when immigrants set out for the new world. The conviction of the New England pioneers that their colony was ‘the place where the Lord… [would ]create a new Heaven and a new Earth in new churches and a new commonwealth together’ had fixed itself generally within the American mind. In their new land Americans were part of a new Israel. ‘The inherent optimism in this American dream was readily assimilated with the perfectionism in the holiness movement; the two were to be traveling companions throughout the nineteenth century – each undoubtedly helping the other along the way. For holiness advocates it was all part of a grand divine plan to usher in ‘the most glorious and last dispensation’–the dispensation of the Holy Spirit.’ Greathouse then goes on to demonstrate the enthusiasm of those who were witnesses to the wonder of perfect love, and the revolutionary changes it could bring.
The British author William Arthur,seems to have influenced the Oberlin School in their thinking about the baptism with the Holy Spirit. But the influence was not all in one direction, the Americans in turn influenced many British advocates of divine ho1iness.
Dayton, has demonstrated in his essay(The Doctrine of the Baptism
of the Holy Spirit: Its Emergence and Significance) that there were other cultural forces that influenced the development of Holiness teaching. Perhaps one of the profoundest of these was the event of the American civil war. It seems that around this period there was a new awareness of the need of Divine power. The teaching about the baptism with the Holy Spirit and its pentecostal motifs fitted this need precisely. At first the Pentecostal emphasis was seen in terms of sanctification. Mahan’s book written in 1870 has as its main emphasis Christian Perfection but by 1900 the emphasis was on power for service.
Alongside this development the Reformed school offered an alternative picture of sanctification.
The Reformed School emphasised man’s total depravity and the serious effects of the fall, As a consequence of this emphasis the Christian life was seen as one constant struggle with not much hope of victory in this life. Growth in grace was expected but Christian Perfection was seen as naive at best or a terrible delusion at the worst. J.C
Ryle. C.H. Spurgeon and B.B. Warfield were all eminent spokesman for Reformed thought. for a positive statement of the Reformed doctrine of holiness one should read Ryle’s book “Holiness”. For the purpose of this seminar the spokesman for the Reformed School will be Warfield. In this paper remembering the above background, I will be looking at some of the main proponents of Christian Perfection, I will then look briefly at Warfield’s objections. In conclusion, I will try to bring the argument together and pose some questions for further discussion.
William Arthur: Arthur’s book ” The Tongue of Fire” seems largely responsible for the rise of Pentecostal language. His main emphasis is on the moral change brought about in a man by the baptism of the Holy Spirit. For example when speaking about Peter, he says “Here we have no working of miracles,no speaking with foreign tongues, but we find the man who, when left to his own strength, denied his master, now filed with a moral power which makes him bold to confess that master’s name before the rulers of his people and with a wisdom to speak according at once to the oracles of God and the exigency of the moment” (p30). He also says “The Spirit,as replenishing the believer with actual virtues and practical holiness is ever kept before us in the Apostolic writings” .Although Arthur sees Pentecost in terms of moral power,as far as I could discover he does not identify it with entire sanctification.
A Mahan: Asa Mahan and others of the Oberlin School emphasised the need for the baptism of the Holy Spirit, Mahan encouraged believers to wait upon the Lord until they had received the baptism of the Holy Spirit.
Mahan emphasised that the baptism of the Holy Spirit was to be received after conversion. The baptism then enables the Christian to do things that would have been impossible before. Mahan says “Whenever anyone receives this baptism, a radical change is immediately observed in the forms which his actions assume. Thought is expanded,emotions deepened and activity energized as never before.
2. Especially is there an increase of moral and spiritual power to endure and accomplish all things according to the Divine will. Without this baptism the mind remains in servitude to the natural propensities, faints under chastisements,is overcome when
tempted,and rendered despondent through broken resolutions. Under this baptism we have a sovereign control over our spirit, we endure when tried, overcome when tempted, and when weak in ourselves find everlasting strength in God. Power with God and with man is an invariable result of this anointing.”
The above quotation shows very clearly the link Mahan made between the baptism and sanctification. He believed that there were certain conditions laid down for receiving the baptism, they included,repentance, consecration and claiming the promise of the Father.(see p54f).
He goes on to show the glorious fruit of this baptism ,he says,”The brightest jewel in Christ’s crown of glory in any church,on the other hand,is the individual who holds and advocates that truth and who has received the Holy Ghost since he has believed.In him God dwells and walks, and Christ abides as an all-purifying,quickening,and life imparting presence; and through him Christ and the provisions of his grace are perpetually revealed to the Church and the world around, as ‘a fountain opened for sin and uncleanness’–the Divinest mission ever fulfilled by men or angels.” Mahan in these word clearly shows that he links the baptism to sanctification.(p203-4}. Furthermore Mahan identifies his teaching with that of Methodism in these words” We may now clearly perceive what will hereafter constitute the glory or the shame of Methodism. The central article of her creed is the great central truth of the Gospel,to wit: full and free redemption in Jesus Christ. In the holding and advocacy of that truth, her ministry and membership glory before the world. In her early founders and favourite memoirs,Christ and the promises of his grace are fully and distinctly revealed to all her membership and to all the world as •a Fountain opened for sin and for uncleanness’. Now,if this denomination shall remain true to her heaven-descended mission, by continuing to hold and advocate this great truth,and by a living faith shall exemplify its all-purifying influence both before the church and the world, this will be her wisdom and her understanding, in the judgment of all the
nations,who shall hear of this great salvation.” Mahan could not more clearly state than he does here that his understanding of the doctrine of the baptism with the Holy Ghost is to be equated with the Methodist doctrine of Christian Perfection. At this point it is important to note the distinction that Dayton makes between Finney and Mahan when he says,”Finney and his • colleagues began to move in a more Pelagian direction while Mahan moved closer to Wesleyan Theology as he grew older.” (Asa Mahan p60}.
Daniel Steele: In “Love Enthroned’,Daniel Steele sought to expound the doctrine of entire sanctification. He says “The Holy Ghost transfigures the sinful soul bristling with
antagonisms,transforming depravity to purity by the mighty alchemy of love.” This reminds us of much that Wesley had said earlier. He makes his position clear when he says ” The destructive and the reconstructive processes have gone on side by side. There is an absolute end to the former when there is nothing more to be destroyed: there is no end to the latter. The negative work must of necessity end when sin is dead; the positive work of spiritual adornment,strength, and growth, must go on so long as the soul is capable of advancement.” A few sentences later he says, “The relation of regeneration to entire sanctification is that of a part to a whole.”
Steele like Wesley also taught the need for the witness of the Spirit.
Steele gives a greater emphasis to the continuity of God’s work in the soul of the believer than does Mahan.. Unlike Wesley,Steele did however accept Pentecostal terminology. Greathouse is helpful at this point, when he says “Since Steele fully endorsed the view that
Pentecost ushered in the dispensation of the Holy Spirit with its offer of heart holiness for every believer,it is not necessary to outline his complete position. One quotation is sufficient to show his basic agreement with Mahan and Finney.
‘We understand that the baptism, the anointing, the fullness, the abiding,the indwelling,the constant communion,the sealing the earnest,of the Holy Spirit,are equivalent terms,expressive of the state of Christian Perfection.” So with Steele we find an interesting combination of Wesleyan theology with the growing pentecostal emphasis.
Wi11iam Booth: Booth in his writing seems very close in emphasis to Wesley even though,at times , he uses pentecostal terminology. His main concern is ‘Purity of Heart’, these letters show a deep pastoral concern for his fellow workers. In his first letter he defines purity of heart in these terms “In short, to be pure in soul,signifies deliverance from all and everything which the Lord shows you to be opposed to His Holy Will. It means that you not only possess the ability to live the kind of life that He desires, but that you actually do live it.”(p8).
Booth did not contend that the blessing would make life easier,but he did contend that it would enable one to lead a more useful life. Booth urges his readers to receive the “Purifying Baptism” (see letter 3). According to Chick Yuill “Where Wesley had been content to ‘draw’ they saw the need to drive men on” (We Need Saints p104)”. Yuill is here looking at the Booths practice. There is an urgency in the letters of Booth which one does not find in Wesley. for Booth and many other holiness teachers the blessing was indispensable for a Christ-like life. Booth is absolutely convinced that holiness is possible and that God wants to make all men holy.
Although,Booth has a strong emphasis on the work of the Holy Spirit in imparting the blessing, he roots holiness in the work of Christ. In letter 6 Booth says”Jesus Christ came into this world,and lived and suffered and died that you might be made Holy.” Booth tries to keep his teaching Christ centred and urges his people to receive ‘the blessing’ so that Christ might be glorified. In some ways then,Booth is closer to Wesley than to some of his contemporaries. Booth taught the blessing as available to all Christians, but he did not see this as superior to conversion. For Booth,both Baptism in the Spirit and conversion flow from the work of Christ.
Phoebe Palmer: Phoebe Palmer in her book “the Way of Holiness” sets forth a short cut to holiness. At times her emphasis on the way to become holy,almost amounts to a technique. But the overall concern of her book is to see that Christians are rightly related to God.
There is a very strong experiential emphasis to her book and it seems that her own spiritual experience moulded her teaching to a greater degree than is helpful. Her experience of putting all on the altar,therefore, becomes normative for entering into the life of holiness.
In chapter 6, Palmer documents how she entered the Holy Life through putting all on the altar. Faith is emphasised then comes the witness of the Holy Spirit. The difference between Palmer and Wesley, is that Palmer believed that the blessing had been received
on the basis of naked faith,whereas Wesley believed that the witness of the Spirit was essential at the time the blessing was received. For Palmer the emphasis seem to lie in the act of faith but for Wesley the emphasis is upon the action of the Holy Spirit. For Palmer, once everything has been placed upon the altar the Christian accepts that he has been sanctified by an act of naked faith,whether the person feels anything or not. Greathouse,refers to this problem when he says ” Dr H C Morrison took note of such spiritual presumption and said ‘I sometimes meet people who when asked if they are sanctified say,’yes I have taken it by faith.well where is the witness? Brother you have no right to stop crying to God until the baptism falls.’ Syllogistic Holiness is not Scriptural Holiness.” Greathouse p301.
For Wesley the life of holiness is relational,whereas for Palmer the emphasis on meeting conditions leans in a legalistic direction. Furthermore, Wesley taught that repentance is the prerequisite for sanctification,whereas for Palmer consecration is the prerequisite. Wesley view takes sin seriously but the concept of consecration with its idea of giving oneself to God,does not take sin seriously enough.
Oswald Chambers: I have purposely followed the consideration of Palmer with that of Chambers. Chambers is optimistic about the power of God’s grace to sanctify the Christian. He also manifests a deep realism about sin and sinfulness. When Chambers speaks about the baptism of the Spirit, he does so ina God centred manner,a good example of this is the following quotation, “Many of us have had a marvellous experience of
deliverance from sin and of the baptism of the Holy Ghost,not a fictional experience, but a real experience whereby we prove to our amazement everyday that God has delivered us, then comes the danger that we pin our faith to our experience instead of to Jesus
Christ,and if we do, faith becomes distorted. When the baptism of the Holy Ghost came upon the early disciples it made them the written epistles of what they taught, and it is to be the same with us. Our experience is proof that our faith is right. Jesus Christ is always infinitely mightier than our experience, but our experience will be along the line of the faith we have in Him…(p53).
Chambers emphasises the dynamic of sanctification when he says, “There is no end to the life of faith; sanctification is only the ABC of the Christian life. The life of Jesus from Bethlehem onwards is a picture of the sanctified life, and anything that would make
our souls stagnate is a distortion… (p55)
Chambers expresses the relational aspect of faith well, when he says, ” The peculiar aspect of religious truth is that it is faith in a Person who relates us to himself and commits us to his point of view,not faith in a point of view divorced from relationship to a person. ‘If you would know my doctrine• said Jesus, ‘do my will.’Our Lord never teaches first by principles,but by personal relationship to himself… •
Chambers is always ruthless when he deals with sin but at the same time he also offers the remedy found in Christ. He helpfully tells us .. God never destroys the work of his own hands,he removes what would pervert it that is all… He also says, 11 Holiness is the only sign that a man is repentant in the New Testament sense, and a holy man is not one who has his eyes on his own whiteness but one who is passionately devoted to the Lord who saved him… (p123)
Chambers is God centred,down to earth and clear about the moral imperative. It is clear that he sees the baptism of the Spirit in terms of entire sanctification. He also strongly asserts the need to work out our own salvation. He sees the baptism more in terms of
sanctification than empowering,and thus is closer to Wesleyan
thinking than pentecostal thinking. Chambers has an important place in his thinking for the work of the Holy Spirit,but generally his thinking is Christo-centric.
-B B Warfield: Warfield was one of the great Princeton Theologians,he worked within the tradition of the Hodge family and the other Reformed Theologians from Princeton. Warfield has left a lasting impression upon Reformed Theology in a number of areas. His deep insights were combined with a personal love for Christ. His love for Christ can be seen clearly in such sermons as 11 Imitating the Incarnation…
For all his strengths Warfield also had his weaknesses,and they seem very evident in his analysis of Oberlin theology and of Mahan in particular. Warfield does not seem to have understood his opponents definition of sanctification. So that we do not make the
same mistake in our analysis of Warfield, I think it is important to see his own positive statement about the doctrine of sanctification. In his ‘A Brief and Untechnical Statement of the Reformed Faith , Warfield states his views clearly in sections 9 and 11.
I believe that the redemption wrought by the Lord Jesus Christ is effectually applied to all his people by the Holy Spirit,who• works faith in me and thereby unites me to Christ, renews me in the whole man after the image of God,and enables me more and more to
die unto sin and to live unto righteousness;until this gracious work having been completed in me, I shall be received into glory:in which hope abiding,m!ust ever strive to perfect holiness in the fear of God.
11. I believe that, having been pardoned and accepted for Christ’s sake, it is further required of me that I walk in the Spirit whom he has purchased for me,and by whom love is shed abroad in my heart; fulfilling the obedience I owe to Christ my King; faithfully
performing all the duties laid upon me by the holy law of God my heavenly Father;and ever reflecting in my life and conduct, the perfect example that has been set me by Christ Jesus my Leader, who has died for me and granted to me his Holy Spirit just that I may do the good works which God has afore prepared that I should walk in them… these words help us to understand his theological
position better and they also express his deep devotion to the Lord.
Even, Warfield’s positive statements show that he does not expect to see the triumph of grace in this life. Warfield is typical of Reformed Theology when he has an optimism of grace regarding conversion,but then turns to a more pessimistic view of the power of God’s grace in sanctification.
Warfield’s main agenda seems to be to fight against Pelagian and Arminian views within the Church, because of this he seems to disregard any alternate views of sanctification. When Mahan uses the word sanctification he believes that in response to faith there
is a divine act of cleansing the soul. Whereas for Warfield sanctification is the outworking of obedience to the divine law ,in the power of the Spirit. But he misses the point that Mahan does expect the Christian to grow in grace (seep 104-106). What is perhaps ironic in this context is that the Reformed man is emphasising man’s responsibility and the one accused of being a Pelagian is emphasizing the grace of God.
Warfield sees any doctrine of a second blessing as dividing up salvation,he says 11 Is it not a more melancholy reflection still that a Christian teacher can so cut up God’s salvation– and then not receive it? According to Mahan this is the condition in which most Christians find themselves. Their salvation has been intermitted after the first step.”. Surely Warfield fails to recognize that the promise of the Holy Spirit was presented as an integral part of the gospel by the Apostles. It can be argued that both Mahan and Warfield make the same mistake, in overlooking this fact,this leads one to say that a second blessing is required after conversion, while the other says “we received all we need at conversion”.
It is very disappointing to me to have to be so critical of one of the truly great men of my own theological tradition. I believe his argument is weak at the best because he has not really grasped what his opponents are saying.
Conclusion; The views outlined above differ greatly in the expectation of what can or cannot be done by God’s grace in the life of believers. The Reformed view of Warfield presents to us the view of an intense struggle within the Christian and throughout his life. On the other hand we are presented with an optimism of grace,which sees the possibility of real cleansing from sin. Mahan’s exposition of the baptism of the Holy Spirit,! found
contained many great insights but he puts too much stress on the secondness of the baptism. Certainly we find here a greater usage of Pentecostal language.
Steele’s thought seems to be more carefully nuanced and whilst he accepts the Pentecostal language, his theology is deeply rooted in the Wesleyan tradition.
Booth expresses the pastoral heart in his concern to see his followers walking in holiness of life. He also used Pentecostal language but the main thrust of his argument is Wesleyan.
Phoebe Palmer’s work is very subjective and seems to offer a technique as to how to enter the life of holiness.
Oswald Chambers combines a robust faith,an optimism of grace with a realistic view of sin and of the holy life.
Questions arising from this study include the following.
Do either side really present th& biblical balance?
Must the baptism of the Spirit have to be a second experience or
may the Spirit be received consciously at conversion?
If the Reformed view is too pessimistic,do the Holiness teachers claim too much?
The Holiness Revival of the Nineteenth Century.
Introduction: After the death of Wesley the teaching of Christian Perfection stayed the same for a number of years. Fletcher had described entire sanctification as the baptism with the Holy Spirit and this emphasis was to take prominence in the middle of the nineteenth century. This has led to the charge that there was a move from a Christ centred view of sanctification, to a Spirit centred view. As we shall see, some authors emphasised pentecost as the beginning of the dispensation of the Spirit. This dispensational approach was in conflict with the covenantal view of Wesley.
Much of the development in doctrine took place in America,where culturally there was an optimistic mood, and this is reflected in the theology of the day. Greathouse comments 11 Another factor in the total milieu was the idealism that saw America’s destiny and goal to be the creation of a new society free from the evils that had been left behind when immigrants set out for the new world. The conviction of the New England pioneers that their colony was ‘the place where the Lord… [would ]create a new Heaven and a new Earth in new churches and a new commonwealth together’ had fixed itself generally within the American mind. In their new land Americans were part of a new Israel. ‘The inherent optimism in this American dream was readily assimilated with the perfectionism in the holiness movement; the two were to be traveling companions throughout the nineteenth century – each undoubtedly helping the other along the way. For holiness advocates it was all part of a grand divine plan to usher in ‘the most glorious and last dispensation’–the dispensation of the Holy Spirit.’ Greathouse then goes on to demonstrate the enthusiasm of those who were witnesses to the wonder of perfect love, and the revolutionary changes it could bring.
The British author William Arthur,seems to have influenced the Oberlin School in their thinking about the baptism with the Holy Spirit. But the influence was not all in one direction, the Americans in turn influenced many British advocates of divine ho1iness.
Dayton, has demonstrated in his essay(The Doctrine of the Baptism
of the Holy Spirit: Its Emergence and Significance) that there were other cultural forces that influenced the development of Holiness teaching. Perhaps one of the profoundest of these was the event of the American civil war. It seems that around this period there was a new awareness of the need of Divine power. The teaching about the baptism with the Holy Spirit and its pentecostal motifs fitted this need precisely. At first the Pentecostal emphasis was seen in terms of sanctification. Mahan’s book written in 1870 has as its main emphasis Christian Perfection but by 1900 the emphasis was on power for service.
Alongside this development the Reformed school offered an alternative picture of sanctification.
The Reformed School emphasised man’s total depravity and the serious effects of the fall, As a consequence of this emphasis the Christian life was seen as one constant struggle with not much hope of victory in this life. Growth in grace was expected but Christian Perfection was seen as naive at best or a terrible delusion at the worst. J.C
Ryle. C.H. Spurgeon and B.B. Warfield were all eminent spokesman for Reformed thought. for a positive statement of the Reformed doctrine of holiness one should read Ryle’s book “Holiness”. For the purpose of this seminar the spokesman for the Reformed School will be Warfield. In this paper remembering the above background, I will be looking at some of the main proponents of Christian Perfection, I will then look briefly at Warfield’s objections. In conclusion, I will try to bring the argument together and pose some questions for further discussion.
William Arthur: Arthur’s book ” The Tongue of Fire” seems largely responsible for the rise of Pentecostal language. His main emphasis is on the moral change brought about in a man by the baptism of the Holy Spirit. For example when speaking about Peter, he says “Here we have no working of miracles,no speaking with foreign tongues, but we find the man who, when left to his own strength, denied his master, now filed with a moral power which makes him bold to confess that master’s name before the rulers of his people and with a wisdom to speak according at once to the oracles of God and the exigency of the moment” (p30). He also says “The Spirit,as replenishing the believer with actual virtues and practical holiness is ever kept before us in the Apostolic writings” .Although Arthur sees Pentecost in terms of moral power,as far as I could discover he does not identify it with entire sanctification.
A Mahan: Asa Mahan and others of the Oberlin School emphasised the need for the baptism of the Holy Spirit, Mahan encouraged believers to wait upon the Lord until they had received the baptism of the Holy Spirit.
Mahan emphasised that the baptism of the Holy Spirit was to be received after conversion. The baptism then enables the Christian to do things that would have been impossible before. Mahan says “Whenever anyone receives this baptism, a radical change is immediately observed in the forms which his actions assume. Thought is expanded,emotions deepened and activity energized as never before.
2. Especially is there an increase of moral and spiritual power to endure and accomplish all things according to the Divine will. Without this baptism the mind remains in servitude to the natural propensities, faints under chastisements,is overcome when
tempted,and rendered despondent through broken resolutions. Under this baptism we have a sovereign control over our spirit, we endure when tried, overcome when tempted, and when weak in ourselves find everlasting strength in God. Power with God and with man is an invariable result of this anointing.”
The above quotation shows very clearly the link Mahan made between the baptism and sanctification. He believed that there were certain conditions laid down for receiving the baptism, they included,repentance, consecration and claiming the promise of the Father.(see p54f).
He goes on to show the glorious fruit of this baptism ,he says,”The brightest jewel in Christ’s crown of glory in any church,on the other hand,is the individual who holds and advocates that truth and who has received the Holy Ghost since he has believed.In him God dwells and walks, and Christ abides as an all-purifying,quickening,and life imparting presence; and through him Christ and the provisions of his grace are perpetually revealed to the Church and the world around, as ‘a fountain opened for sin and uncleanness’–the Divinest mission ever fulfilled by men or angels.” Mahan in these word clearly shows that he links the baptism to sanctification.(p203-4}. Furthermore Mahan identifies his teaching with that of Methodism in these words” We may now clearly perceive what will hereafter constitute the glory or the shame of Methodism. The central article of her creed is the great central truth of the Gospel,to wit: full and free redemption in Jesus Christ. In the holding and advocacy of that truth, her ministry and membership glory before the world. In her early founders and favourite memoirs,Christ and the promises of his grace are fully and distinctly revealed to all her membership and to all the world as •a Fountain opened for sin and for uncleanness’. Now,if this denomination shall remain true to her heaven-descended mission, by continuing to hold and advocate this great truth,and by a living faith shall exemplify its all-purifying influence both before the church and the world, this will be her wisdom and her understanding, in the judgment of all the
nations,who shall hear of this great salvation.” Mahan could not more clearly state than he does here that his understanding of the doctrine of the baptism with the Holy Ghost is to be equated with the Methodist doctrine of Christian Perfection. At this point it is important to note the distinction that Dayton makes between Finney and Mahan when he says,”Finney and his • colleagues began to move in a more Pelagian direction while Mahan moved closer to Wesleyan Theology as he grew older.” (Asa Mahan p60}.
Daniel Steele: In “Love Enthroned’,Daniel Steele sought to expound the doctrine of entire sanctification. He says “The Holy Ghost transfigures the sinful soul bristling with
antagonisms,transforming depravity to purity by the mighty alchemy of love.” This reminds us of much that Wesley had said earlier. He makes his position clear when he says ” The destructive and the reconstructive processes have gone on side by side. There is an absolute end to the former when there is nothing more to be destroyed: there is no end to the latter. The negative work must of necessity end when sin is dead; the positive work of spiritual adornment,strength, and growth, must go on so long as the soul is capable of advancement.” A few sentences later he says, “The relation of regeneration to entire sanctification is that of a part to a whole.”
Steele like Wesley also taught the need for the witness of the Spirit.
Steele gives a greater emphasis to the continuity of God’s work in the soul of the believer than does Mahan.. Unlike Wesley,Steele did however accept Pentecostal terminology. Greathouse is helpful at this point, when he says “Since Steele fully endorsed the view that
Pentecost ushered in the dispensation of the Holy Spirit with its offer of heart holiness for every believer,it is not necessary to outline his complete position. One quotation is sufficient to show his basic agreement with Mahan and Finney.
‘We understand that the baptism, the anointing, the fullness, the abiding,the indwelling,the constant communion,the sealing the earnest,of the Holy Spirit,are equivalent terms,expressive of the state of Christian Perfection.” So with Steele we find an interesting combination of Wesleyan theology with the growing pentecostal emphasis.
Wi11iam Booth: Booth in his writing seems very close in emphasis to Wesley even though,at times , he uses pentecostal terminology. His main concern is ‘Purity of Heart’, these letters show a deep pastoral concern for his fellow workers. In his first letter he defines purity of heart in these terms “In short, to be pure in soul,signifies deliverance from all and everything which the Lord shows you to be opposed to His Holy Will. It means that you not only possess the ability to live the kind of life that He desires, but that you actually do live it.”(p8).
Booth did not contend that the blessing would make life easier,but he did contend that it would enable one to lead a more useful life. Booth urges his readers to receive the “Purifying Baptism” (see letter 3). According to Chick Yuill “Where Wesley had been content to ‘draw’ they saw the need to drive men on” (We Need Saints p104)”. Yuill is here looking at the Booths practice. There is an urgency in the letters of Booth which one does not find in Wesley. for Booth and many other holiness teachers the blessing was indispensable for a Christ-like life. Booth is absolutely convinced that holiness is possible and that God wants to make all men holy.
Although,Booth has a strong emphasis on the work of the Holy Spirit in imparting the blessing, he roots holiness in the work of Christ. In letter 6 Booth says”Jesus Christ came into this world,and lived and suffered and died that you might be made Holy.” Booth tries to keep his teaching Christ centred and urges his people to receive ‘the blessing’ so that Christ might be glorified. In some ways then,Booth is closer to Wesley than to some of his contemporaries. Booth taught the blessing as available to all Christians, but he did not see this as superior to conversion. For Booth,both Baptism in the Spirit and conversion flow from the work of Christ.
Phoebe Palmer: Phoebe Palmer in her book “the Way of Holiness” sets forth a short cut to holiness. At times her emphasis on the way to become holy,almost amounts to a technique. But the overall concern of her book is to see that Christians are rightly related to God.
There is a very strong experiential emphasis to her book and it seems that her own spiritual experience moulded her teaching to a greater degree than is helpful. Her experience of putting all on the altar,therefore, becomes normative for entering into the life of holiness.
In chapter 6, Palmer documents how she entered the Holy Life through putting all on the altar. Faith is emphasised then comes the witness of the Holy Spirit. The difference between Palmer and Wesley, is that Palmer believed that the blessing had been received
on the basis of naked faith,whereas Wesley believed that the witness of the Spirit was essential at the time the blessing was received. For Palmer the emphasis seem to lie in the act of faith but for Wesley the emphasis is upon the action of the Holy Spirit. For Palmer, once everything has been placed upon the altar the Christian accepts that he has been sanctified by an act of naked faith,whether the person feels anything or not. Greathouse,refers to this problem when he says ” Dr H C Morrison took note of such spiritual presumption and said ‘I sometimes meet people who when asked if they are sanctified say,’yes I have taken it by faith.well where is the witness? Brother you have no right to stop crying to God until the baptism falls.’ Syllogistic Holiness is not Scriptural Holiness.” Greathouse p301.
For Wesley the life of holiness is relational,whereas for Palmer the emphasis on meeting conditions leans in a legalistic direction. Furthermore, Wesley taught that repentance is the prerequisite for sanctification,whereas for Palmer consecration is the prerequisite. Wesley view takes sin seriously but the concept of consecration with its idea of giving oneself to God,does not take sin seriously enough.
Oswald Chambers: I have purposely followed the consideration of Palmer with that of Chambers. Chambers is optimistic about the power of God’s grace to sanctify the Christian. He also manifests a deep realism about sin and sinfulness. When Chambers speaks about the baptism of the Spirit, he does so ina God centred manner,a good example of this is the following quotation, “Many of us have had a marvellous experience of
deliverance from sin and of the baptism of the Holy Ghost,not a fictional experience, but a real experience whereby we prove to our amazement everyday that God has delivered us, then comes the danger that we pin our faith to our experience instead of to Jesus
Christ,and if we do, faith becomes distorted. When the baptism of the Holy Ghost came upon the early disciples it made them the written epistles of what they taught, and it is to be the same with us. Our experience is proof that our faith is right. Jesus Christ is always infinitely mightier than our experience, but our experience will be along the line of the faith we have in Him…(p53).
Chambers emphasises the dynamic of sanctification when he says, “There is no end to the life of faith; sanctification is only the ABC of the Christian life. The life of Jesus from Bethlehem onwards is a picture of the sanctified life, and anything that would make
our souls stagnate is a distortion… (p55)
Chambers expresses the relational aspect of faith well, when he says, ” The peculiar aspect of religious truth is that it is faith in a Person who relates us to himself and commits us to his point of view,not faith in a point of view divorced from relationship to a person. ‘If you would know my doctrine• said Jesus, ‘do my will.’Our Lord never teaches first by principles,but by personal relationship to himself… •
Chambers is always ruthless when he deals with sin but at the same time he also offers the remedy found in Christ. He helpfully tells us .. God never destroys the work of his own hands,he removes what would pervert it that is all… He also says, 11 Holiness is the only sign that a man is repentant in the New Testament sense, and a holy man is not one who has his eyes on his own whiteness but one who is passionately devoted to the Lord who saved him… (p123)
Chambers is God centred,down to earth and clear about the moral imperative. It is clear that he sees the baptism of the Spirit in terms of entire sanctification. He also strongly asserts the need to work out our own salvation. He sees the baptism more in terms of
sanctification than empowering,and thus is closer to Wesleyan
thinking than pentecostal thinking. Chambers has an important place in his thinking for the work of the Holy Spirit,but generally his thinking is Christo-centric.
-B B Warfield: Warfield was one of the great Princeton Theologians,he worked within the tradition of the Hodge family and the other Reformed Theologians from Princeton. Warfield has left a lasting impression upon Reformed Theology in a number of areas. His deep insights were combined with a personal love for Christ. His love for Christ can be seen clearly in such sermons as 11 Imitating the Incarnation…
For all his strengths Warfield also had his weaknesses,and they seem very evident in his analysis of Oberlin theology and of Mahan in particular. Warfield does not seem to have understood his opponents definition of sanctification. So that we do not make the
same mistake in our analysis of Warfield, I think it is important to see his own positive statement about the doctrine of sanctification. In his ‘A Brief and Untechnical Statement of the Reformed Faith , Warfield states his views clearly in sections 9 and 11.
I believe that the redemption wrought by the Lord Jesus Christ is effectually applied to all his people by the Holy Spirit,who• works faith in me and thereby unites me to Christ, renews me in the whole man after the image of God,and enables me more and more to
die unto sin and to live unto righteousness;until this gracious work having been completed in me, I shall be received into glory:in which hope abiding,m!ust ever strive to perfect holiness in the fear of God.
11. I believe that, having been pardoned and accepted for Christ’s sake, it is further required of me that I walk in the Spirit whom he has purchased for me,and by whom love is shed abroad in my heart; fulfilling the obedience I owe to Christ my King; faithfully
performing all the duties laid upon me by the holy law of God my heavenly Father;and ever reflecting in my life and conduct, the perfect example that has been set me by Christ Jesus my Leader, who has died for me and granted to me his Holy Spirit just that I may do the good works which God has afore prepared that I should walk in them… these words help us to understand his theological
position better and they also express his deep devotion to the Lord.
Even, Warfield’s positive statements show that he does not expect to see the triumph of grace in this life. Warfield is typical of Reformed Theology when he has an optimism of grace regarding conversion,but then turns to a more pessimistic view of the power of God’s grace in sanctification.
Warfield’s main agenda seems to be to fight against Pelagian and Arminian views within the Church, because of this he seems to disregard any alternate views of sanctification. When Mahan uses the word sanctification he believes that in response to faith there
is a divine act of cleansing the soul. Whereas for Warfield sanctification is the outworking of obedience to the divine law ,in the power of the Spirit. But he misses the point that Mahan does expect the Christian to grow in grace (seep 104-106). What is perhaps ironic in this context is that the Reformed man is emphasising man’s responsibility and the one accused of being a Pelagian is emphasizing the grace of God.
Warfield sees any doctrine of a second blessing as dividing up salvation,he says 11 Is it not a more melancholy reflection still that a Christian teacher can so cut up God’s salvation– and then not receive it? According to Mahan this is the condition in which most Christians find themselves. Their salvation has been intermitted after the first step.”. Surely Warfield fails to recognize that the promise of the Holy Spirit was presented as an integral part of the gospel by the Apostles. It can be argued that both Mahan and Warfield make the same mistake, in overlooking this fact,this leads one to say that a second blessing is required after conversion, while the other says “we received all we need at conversion”.
It is very disappointing to me to have to be so critical of one of the truly great men of my own theological tradition. I believe his argument is weak at the best because he has not really grasped what his opponents are saying.
Conclusion; The views outlined above differ greatly in the expectation of what can or cannot be done by God’s grace in the life of believers. The Reformed view of Warfield presents to us the view of an intense struggle within the Christian and throughout his life. On the other hand we are presented with an optimism of grace,which sees the possibility of real cleansing from sin. Mahan’s exposition of the baptism of the Holy Spirit,! found
contained many great insights but he puts too much stress on the secondness of the baptism. Certainly we find here a greater usage of Pentecostal language.
Steele’s thought seems to be more carefully nuanced and whilst he accepts the Pentecostal language, his theology is deeply rooted in the Wesleyan tradition.
Booth expresses the pastoral heart in his concern to see his followers walking in holiness of life. He also used Pentecostal language but the main thrust of his argument is Wesleyan.
Phoebe Palmer’s work is very subjective and seems to offer a technique as to how to enter the life of holiness.
Oswald Chambers combines a robust faith,an optimism of grace with a realistic view of sin and of the holy life.
Questions arising from this study include the following.
Do either side really present th& biblical balance?
Must the baptism of the Spirit have to be a second experience or
may the Spirit be received consciously at conversion?
If the Reformed view is too pessimistic,do the Holiness teachers claim too much?
The New Normal by Mark Wyatt, A Book review
This is a book for all those who are seeking first the Kingdom of God. Having said this this book does not fit into any nice neat categories but rather shows us the power of God at work in a diversity of ways.
In the introduction we have the author's testimony to seeing revival. in subsequent chapters he leads us into various aspects of revival. In chapter 1 Mark Wyatt says" The reason we can all experience and live in revival is because revival is simply the experienced reality of the presence of the Kingdom of God. The purpose of this book is to help you understand what that means and how you can walk in it."
In chapter 2 we are taught how to be those who expect God to move in power. but we will only know revival when we are repentant,the Lord works through those he has cleansed. Another helpful point is this when he says "If God is doing surgery on your life right now, submit to the love that you know He has for you, and look forward to the healing." He then goes onto demonstrate the willingness of God to heal us in all kinds of ways. As the book progressed we learn much about prayer and there are some really helpful insights into the Lord's Prayer. We also get some insights into how the kingdom grows..
Chapter 8 Helps us to understand the rule of God and how the God of love is on the throne.
Chapter 9 is full of insights into how to seek the kingdom of God.
Chapter 10 is absolutely brilliant as it shows Martha to be a woman of faith, this chapter makes the book worth buying if you only read this one chapter.
This book will equip you in many ways to live a kingdom lifestyle, to expect God to move in power in your life. This book will help you to see that the Church can be renewed and that God's power is not confined to the church but it reaches out to a needy world.
Read this book and then pray that God would enable you to live the truth contained in it.
David P Rollings
The opinions I have expressed are my own. The authors expressed beliefs and opinions are his/her own. I received a complimentary E-Book from the publisher through Destiny Image for the Book Review Program. [...] I am disclosing this in accordance with the Federal Trade Commission's 16 CFR, Part 255 [...] : "Guides Concerning the Use of Endorsements and Testimonials in Advertising."
In the introduction we have the author's testimony to seeing revival. in subsequent chapters he leads us into various aspects of revival. In chapter 1 Mark Wyatt says" The reason we can all experience and live in revival is because revival is simply the experienced reality of the presence of the Kingdom of God. The purpose of this book is to help you understand what that means and how you can walk in it."
In chapter 2 we are taught how to be those who expect God to move in power. but we will only know revival when we are repentant,the Lord works through those he has cleansed. Another helpful point is this when he says "If God is doing surgery on your life right now, submit to the love that you know He has for you, and look forward to the healing." He then goes onto demonstrate the willingness of God to heal us in all kinds of ways. As the book progressed we learn much about prayer and there are some really helpful insights into the Lord's Prayer. We also get some insights into how the kingdom grows..
Chapter 8 Helps us to understand the rule of God and how the God of love is on the throne.
Chapter 9 is full of insights into how to seek the kingdom of God.
Chapter 10 is absolutely brilliant as it shows Martha to be a woman of faith, this chapter makes the book worth buying if you only read this one chapter.
This book will equip you in many ways to live a kingdom lifestyle, to expect God to move in power in your life. This book will help you to see that the Church can be renewed and that God's power is not confined to the church but it reaches out to a needy world.
Read this book and then pray that God would enable you to live the truth contained in it.
David P Rollings
The opinions I have expressed are my own. The authors expressed beliefs and opinions are his/her own. I received a complimentary E-Book from the publisher through Destiny Image for the Book Review Program. [...] I am disclosing this in accordance with the Federal Trade Commission's 16 CFR, Part 255 [...] : "Guides Concerning the Use of Endorsements and Testimonials in Advertising."
Monday, 20 February 2012
Revival and Theology Part 2
In part one I looked at Apostolic Christianity as the grand example of revival. I showed then the importance of theology for the early church. In this second part I want to demonstrate the continuing relationship of theology and revival throughout Church history. Obviously in some ways this article will be superficial but my pain point is that Revival and Theology walk hand in hand.
The Post Apostolic Church; As the Church grew and people entered it all sorts of baggage from either their heathen past or their Jewish background affected how they interpreted the faith. Into this lively discussion we find leaders like Irenaeus bringing clarity and helping to develop the understanding of both Jesus divine and human natures ( see his "Against Heresies).Other early Church Father such as Tertullian and Justin Martyr. All of the early Theological debates took place in the context of a lively growing Church. The Contributions of great theologian such as Athanasius, Augustine and the Cappadocian all demonstrate the same point. These Church Fathers and others made a vital contribution to the doctrine of the Trinity and to Christology.(for an excellent introduction to the Church Fathers see"Learning Theology With the Church Fathers" by Christopher A Hall).
The Reformation: I know that we could look at examples from the medieval Church but there is not room in this posting. The Reformation is often seen as the period of doctrinal clarification and seen as an intellectual movement. But this is to miss the point as the Reformation was a time when because Luther's discovery of a gracious God who justifies the guilty through faith in the finished work of Christ, caused thousand to press into the kingdom of God.
Luther proclaimed the message of salvation by grace not as a doctrinal system but as the way to eternal life, to read his Commentary on Galatians or his Larger Catechism demonstrates this clearly.
As the Reformation spread other leaders took up the challenge to take up the challenge to return to the Theology of the Bible among the greatest was John Calvin.
John Calvin has suffered a bad press down the ages but one has only to read his letters to see this was a man with a pastoral heart. The same can be said of his "Institutes of The Christian Religion" The intention of his writing this work was to equip believers in their discipleship. He did not think of this as an academic volume of Systematic Theology but as a volume to be used in conjunction with his commentaries on Holy Scripture. Calvin did help other Pastors like John Knox to develop his theology but this was all aimed at the proclamation of the Gospel The reformation period saw many people come to saving faith and must also be therefore classified as a revival.
The Eighteenth Century Revival: When we think of the eighteenth century revival we tend to think of thousands coming into the kingdom and the manifestations that accompanied this but this is only part of the story. All of the Revival Leaders wanted to see people become disciples and they realised that for this believers needed to be rooted in Biblical doctrine. Wesley developed his class meetings
for believers and also published A Christian Library for believers to be able to read abridged and edited versions of Christian Classics. Wesley was well equipped theologically and this can be sen in his writings on Christian Perfection and his notes on the New Testament. One does not have to agree with Wesley to be able to appreciate his use of theology to disciple people. His colleague John Fletcher was also an able theologian but again he used theology to establish believers in their faith. He also used this to defend the distinctive doctrines of the Methodist Movement but again he was concerned with the spiritual development of believers, his work is has distinct pastoral flavour to it.
Jonathan Edwards is remembered for his sermon "Sinners in the hands of an angry God" but this great pastor also preached on the love of God and for our love for one another, his sermons "charity and its Fruits" show both the pastoral heart and the theological expertise of Jonathan Edwards. Als his work "The Religious Affections" is an amazing combination of pastoral discernment and theological knowledge enabling helping to discern the hand of God in revival and seeing also how the flesh could be manifested in times of renewal. Edwards was able to write at depth as History of Redemption demonstrates or his discussions of free will and divine sovereignty but again his purpose is not to be academic but rather to show that the doctrine was profitable for the believer and for the pastor for their ongoing discipleship.
When we look at these examples it is interesting to note that Wesley and Fletcher were Arminian in their Theology whereas Edwards was Reformed in his theology but despite the differences they were united in emphasising the need for good doctrinal for the health of the church.
The Nineteenth Century Revivals: There were various Revival Movements in the Nineteenth Century and it can be said of all of them that theology was important to them. Even very experiential emphases like that of Pheobe Palmer's take on holiness teaching is rooted in biblical teaching. Palmer saw herself as one who was teaching Wesleyan theology, a careful reading of her works will establis this.
Charles Finney is often used as an example of a revivalist who is technique orientated but this is a shallow interpretation of the mature Finney. In any case he tried to develop his thinking from Scripture and expound them. but he also published his Systematic Theology again this is not a book aimed at academics but rather a volume designed to equip pastors and believers.
C.H Spurgeon, is a great example of a Revival preacher who brought solid doctrinal teaching to his congregation Sunday after Sunday but this was truth on fire. Spurgeon took his stand on the Reformed articulation of doctrine. This can be seen in the fact that he used A.AHodge's "Outlines of Theology" as his textbook at his Preachers College. He also realised the need for unity in the light of the dangers of Liberal Theology and he was involved in the early developments of The Evangelical Alliance. He was also willing to take a strong stand against liberal theology as his Sermon "A Dirge for the Downgrade" shows. Spurgeon was one who would stand for truth because he was concerned for the health of the church. His program of Church planting also shows his concern for doctrinal clarity, for example the Trust Deed of Shoreham Baptist Church has a clear doctrinal statement ( I use this as an example because I am an elder of this Church.). The Churches that Spurgeon planted were all Particular (Reformed) Baptist Churches.
The Pentecostal and Charismatic Movements: although the early Pentecostal movement was largely experiential, a Wesleyan Theology was assumed in the early days, as people from other backgrounds came into the movement there were different emphases brought into the movement.
One early clash was on the doctrine of sanctification. The Finished Work controversy with W.H.Durham leading those who were opposed to the Wesleyan view of sanctification. It is at this point that we begin to see the early leaders develop a greater theological awareness.
The next controversy to beset was know as the "New Issue" it is here we see the development of Oneness Pentecostalism,in response to this a greater awareness of the need to articulate the doctrine of the Holy Trinity arose. In both of these controversies it was pastoral concerns that caused Pentecostal leaders to articulate a theology for the Growing movement (for some helpful insights on this development see "The Everlasting Gospel" by D. William Faupel).
In recent years we have seen the growth of Pentecostal and Charismatic Theology as can be evidenced by such volumes as Renewal Theology by Rodman Williams, Truth Aflame by Larry Hart and Baptized in the Spirit by Frank Macchia.
Conclusion: in these two postings I have tried to show that Revival and theology are partners together in God's purpose for the Church we need the vitality of Revival rooted in the roots of Biblical Truth. My hope is that as we seek the Lord to Revive his church again that we will see that The Word and the The Spirit go together. Let us pray that will God will revive his Church again and at the same time raise up those who can proclaim the Word of God so that the church resets on God's solid foundation.
The Post Apostolic Church; As the Church grew and people entered it all sorts of baggage from either their heathen past or their Jewish background affected how they interpreted the faith. Into this lively discussion we find leaders like Irenaeus bringing clarity and helping to develop the understanding of both Jesus divine and human natures ( see his "Against Heresies).Other early Church Father such as Tertullian and Justin Martyr. All of the early Theological debates took place in the context of a lively growing Church. The Contributions of great theologian such as Athanasius, Augustine and the Cappadocian all demonstrate the same point. These Church Fathers and others made a vital contribution to the doctrine of the Trinity and to Christology.(for an excellent introduction to the Church Fathers see"Learning Theology With the Church Fathers" by Christopher A Hall).
The Reformation: I know that we could look at examples from the medieval Church but there is not room in this posting. The Reformation is often seen as the period of doctrinal clarification and seen as an intellectual movement. But this is to miss the point as the Reformation was a time when because Luther's discovery of a gracious God who justifies the guilty through faith in the finished work of Christ, caused thousand to press into the kingdom of God.
Luther proclaimed the message of salvation by grace not as a doctrinal system but as the way to eternal life, to read his Commentary on Galatians or his Larger Catechism demonstrates this clearly.
As the Reformation spread other leaders took up the challenge to take up the challenge to return to the Theology of the Bible among the greatest was John Calvin.
John Calvin has suffered a bad press down the ages but one has only to read his letters to see this was a man with a pastoral heart. The same can be said of his "Institutes of The Christian Religion" The intention of his writing this work was to equip believers in their discipleship. He did not think of this as an academic volume of Systematic Theology but as a volume to be used in conjunction with his commentaries on Holy Scripture. Calvin did help other Pastors like John Knox to develop his theology but this was all aimed at the proclamation of the Gospel The reformation period saw many people come to saving faith and must also be therefore classified as a revival.
The Eighteenth Century Revival: When we think of the eighteenth century revival we tend to think of thousands coming into the kingdom and the manifestations that accompanied this but this is only part of the story. All of the Revival Leaders wanted to see people become disciples and they realised that for this believers needed to be rooted in Biblical doctrine. Wesley developed his class meetings
for believers and also published A Christian Library for believers to be able to read abridged and edited versions of Christian Classics. Wesley was well equipped theologically and this can be sen in his writings on Christian Perfection and his notes on the New Testament. One does not have to agree with Wesley to be able to appreciate his use of theology to disciple people. His colleague John Fletcher was also an able theologian but again he used theology to establish believers in their faith. He also used this to defend the distinctive doctrines of the Methodist Movement but again he was concerned with the spiritual development of believers, his work is has distinct pastoral flavour to it.
Jonathan Edwards is remembered for his sermon "Sinners in the hands of an angry God" but this great pastor also preached on the love of God and for our love for one another, his sermons "charity and its Fruits" show both the pastoral heart and the theological expertise of Jonathan Edwards. Als his work "The Religious Affections" is an amazing combination of pastoral discernment and theological knowledge enabling helping to discern the hand of God in revival and seeing also how the flesh could be manifested in times of renewal. Edwards was able to write at depth as History of Redemption demonstrates or his discussions of free will and divine sovereignty but again his purpose is not to be academic but rather to show that the doctrine was profitable for the believer and for the pastor for their ongoing discipleship.
When we look at these examples it is interesting to note that Wesley and Fletcher were Arminian in their Theology whereas Edwards was Reformed in his theology but despite the differences they were united in emphasising the need for good doctrinal for the health of the church.
The Nineteenth Century Revivals: There were various Revival Movements in the Nineteenth Century and it can be said of all of them that theology was important to them. Even very experiential emphases like that of Pheobe Palmer's take on holiness teaching is rooted in biblical teaching. Palmer saw herself as one who was teaching Wesleyan theology, a careful reading of her works will establis this.
Charles Finney is often used as an example of a revivalist who is technique orientated but this is a shallow interpretation of the mature Finney. In any case he tried to develop his thinking from Scripture and expound them. but he also published his Systematic Theology again this is not a book aimed at academics but rather a volume designed to equip pastors and believers.
C.H Spurgeon, is a great example of a Revival preacher who brought solid doctrinal teaching to his congregation Sunday after Sunday but this was truth on fire. Spurgeon took his stand on the Reformed articulation of doctrine. This can be seen in the fact that he used A.AHodge's "Outlines of Theology" as his textbook at his Preachers College. He also realised the need for unity in the light of the dangers of Liberal Theology and he was involved in the early developments of The Evangelical Alliance. He was also willing to take a strong stand against liberal theology as his Sermon "A Dirge for the Downgrade" shows. Spurgeon was one who would stand for truth because he was concerned for the health of the church. His program of Church planting also shows his concern for doctrinal clarity, for example the Trust Deed of Shoreham Baptist Church has a clear doctrinal statement ( I use this as an example because I am an elder of this Church.). The Churches that Spurgeon planted were all Particular (Reformed) Baptist Churches.
The Pentecostal and Charismatic Movements: although the early Pentecostal movement was largely experiential, a Wesleyan Theology was assumed in the early days, as people from other backgrounds came into the movement there were different emphases brought into the movement.
One early clash was on the doctrine of sanctification. The Finished Work controversy with W.H.Durham leading those who were opposed to the Wesleyan view of sanctification. It is at this point that we begin to see the early leaders develop a greater theological awareness.
The next controversy to beset was know as the "New Issue" it is here we see the development of Oneness Pentecostalism,in response to this a greater awareness of the need to articulate the doctrine of the Holy Trinity arose. In both of these controversies it was pastoral concerns that caused Pentecostal leaders to articulate a theology for the Growing movement (for some helpful insights on this development see "The Everlasting Gospel" by D. William Faupel).
In recent years we have seen the growth of Pentecostal and Charismatic Theology as can be evidenced by such volumes as Renewal Theology by Rodman Williams, Truth Aflame by Larry Hart and Baptized in the Spirit by Frank Macchia.
Conclusion: in these two postings I have tried to show that Revival and theology are partners together in God's purpose for the Church we need the vitality of Revival rooted in the roots of Biblical Truth. My hope is that as we seek the Lord to Revive his church again that we will see that The Word and the The Spirit go together. Let us pray that will God will revive his Church again and at the same time raise up those who can proclaim the Word of God so that the church resets on God's solid foundation.
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