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Second work of grace

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According to certain Christian traditions, a second work of grace (also second blessing) is a transforming interaction with God that may occur in the life of an individual Christian. The defining characteristics of the second work of grace are that it is separate from and subsequent to the New Birth (the first work of grace), and that it brings about significant changes in the life of the believer. In the Methodist, the Quaker and the Holiness Pentecostal traditions of Christianity, the second work of grace is traditionally taught to be Christian perfection (entire sanctification).[1][2]

Methodism (inclusive of the holiness movement)

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Main article: Christian perfection

John Wesley, the founder of the Methodist movement, taught that there were two distinct phases in the Christian experience.[3] In the first work of grace, the new birth, the believer received forgiveness and became a Christian.[4] During the second work of grace, entire sanctification, the believer was purified and made holy.[4] Wesley taught that entire sanctification was "wrought instantaneously, though it may be approached by slow and gradual steps".[5][6][7][8] Entire sanctification eradicates original sin (the carnal nature of the human);[9] the free will to backslide into sin and commit apostasy, however, exists (cf. conditional preservation of the saints),[10] and on sin after entire sanctification, Churches upholding Methodist theology teach:[11]

After we have received the Holy Ghost, any careless attitude toward the covenant we entered into when we were sanctified shall cause us to depart from grace given, and to fall into sin. Only through deep repentance, which God may permit, shall we then turn to God and receive forgiveness of our sins. ―Principles of Faith, Emmanuel Association of Churches[11]

The systematic theologian of Methodism, John William Fletcher, termed the reception of entire sanctification as Baptism with the Holy Spirit.[12] A Holiness text from 1897 explicates this:

Our own hearts as well as the Scriptures, teach us that even in the hearts of those who are justified and regenerated there remains something that "is not subject to the law of God, neither indeed can be." That something is variously termed in Scripture the "carnal mind," "our old man," "the sin which doth so easily beset us" and "the flesh that lusteth against the spirit." The Christian finding himself in this condition and desiring to escape the corruption of the "old man" consecrates himself definitely and wholly to God (Rom. 12:1) with all he has or ever expects to have or be; and then he is able to exercise sanctifying faith in Jesus (Acts 16:18) who baptises him (Matt. 3:11) with the Holy Ghost and fire, which baptism destroys inbred sin and bring purity—a state of perfect holiness to the heart. This is entire sanctification. This is the second work of grace. This is perfect freedom from sin—all sin—both inward and outward. There is now nothing in the heart but love and Jesus is crowned within.[13]

Fletcher additionally emphasized that the experience of entire sanctification, through the indwelling of the Holy Spirit, empowers the believer for service to God.[14] After Wesley's death, mainstream Methodism "emphasized sanctification or holiness as the goal of the Christian life",[15] something that "may be received in this life both gradually and instantaneously, and should be sought earnestly by every child of God."[16] Before a believer is entirely sanctified, he/she consecrates himself/herself to God; the theology behind consecration is summarized with the maxim "Give yourself to God in all things, if you would have God give Himself to you."[17][18] The Holiness movement emerged in the 1860s with the desire to re-emphasize Wesley's doctrine of entire sanctification.[19] Many Holiness preachers emphasized the reception of entire sanctification as an instantaneous experience. In Wesleyan-Arminian theology, the second work of grace is considered to be a cleansing from the tendency to commit sin, an experience called entire sanctification which leads to Christian perfection. The Core Values of the Bible Methodist Connection of Churches thus teaches that:[20]

We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches[20]

Still, many within holiness movement (often those within the same denomination, such as the Free Methodist Church) emphasized that before a person could be entirely sanctified, they must put to death the carnal nature through a process of renunciation; this is known as the 'death route to entire sanctification' (cf. 1 Peter 4:2).[A][21][22] Though the belief in the death route to Christian perfection is held by many throughout Methodism, it is especially emphasized in the Emmanuel Association of Churches and the Immanuel Missionary Church.[23]

John Wesley, who articulated the doctrine, taught that those who had been entirely sanctified would be perfect in love, engaging in works of piety and works of mercy—both of which are characteristic of a believer's growing in grace.[24][25] This growth in grace occurs both after the New Birth (first work of grace) and entire sanctification (second work of grace).[13] Having Christian perfection is to be distinguished from absolute perfection, Which only God possesses; additionally, having infirmities (such as "immaturity, ignorance, physical handicaps, forgetfulness, lack of discernment, and poor communication skills") are not inconsistent with a person who has been entirely sanctified.[26]

Quakerism (inclusive of the holiness movement)

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George Fox, the founder of Quakerism (Religious Society of Friends), taught perfection, in which the Christian believer could be made free from sin.[27][28] In his Some Principles of the Elect People of God Who in Scorn are called Quakers, for all the People throughout all Christendome to Read over, and thereby their own States to Consider, he writes in section "XVI. Concerning Perfection":[27]

HE that hath brought Man into Imperfection is the Devil, and his work who led from God; for Man was Perfect before he fell, for all God's Works are Perfect; So Christ that destroyes the Devil and his works, makes man Perfect again, destroying him that made him Imperfect, which the Law could not do; so by his Blood doth he cleanse from all Sin; And by one offering, hath he Perfected for ever them that are Sanctified; And they that do not Believe in the Light which comes from Christ, by which they might see the Offering, and receive the Blood, are in the unbelief concerning this. And the Apostles that were in the Light, Christ Jesus, (which destroyes the Devil and his works) spoke Wisdom among them that were Perfect, though they could not among those that were Carnal; And their Work was for the perfecting of the Saints, for that cause had they their Ministry given to them until they all came to the Knowledge of the Son of God, which doth destroy the Devil and his works, And which ends the Prophets, first Covenant, Types, Figures, Shadowes; And until they all came to the Unity of the Faith which purified their hearts, which gave them Victory over that which separated [sic] from God, In which they had access to God, by which Faith they pleased him, by which they were Justified; And so until they came unto a Perfect Man, unto the Measure of the Stature of the fulness of Christ; and so the Apostle said, Christ in you we Preach the hope of Glory, warning every man, that we might present every Man Perfect in Christ Jesus.[27]

The early Quakers, following Fox, taught that subsequent to the New Birth, through the power of the Holy Spirit, man could be free from actual sinning if he continued to rely on the inward light and "focus on the cross of Christ as the center of faith".[29] George Fox emphasized "personal responsibility for faith and emancipation from sin" in his teaching on Christian perfection.[29] For the Christian, "perfectionism and freedom from sin were possible in this world".[28]

This traditional Quaker teaching continues to be emphasized by Conservative Friends, such as the Ohio Yearly Meeting of the Religious Society of Friends and Holiness Friends, such as the Central Yearly Meeting of Friends.[2][30]

Keswickian theology

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Keswickian theology teaches a second work of grace that occurs through "surrender and faith", in which God keeps an individual from sin.[31] Keswickian denominations, such as the Christian and Missionary Alliance, differ from the Wesleyan-Holiness movement in that the Christian and Missionary Alliance does not see entire sanctification as cleansing one from original sin, whereas holiness denominations espousing the Wesleyan-Arminian theology affirm this belief.[32][33]

Holiness Pentecostalism

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Holiness Pentecostalism (the original branch of Pentecostalism) was born out of a Wesleyan-Arminian theological background.[19] William J. Seymour and Charles Fox Parham, the architects of Holiness Pentecostalism, taught three definite works of grace that were accomplished instantaneously: (1) the New Birth, (2) entire sanctification, and (3) speaking in tongues.[34] In early Pentecostal thought (known as Holiness Pentecostalism), speaking in tongues was considered the third work of grace that followed the new birth (first work of grace) and entire sanctification (second work of grace).[35][36] Holiness Pentecostal denominations, such as the Apostolic Faith Church, continue to teach this.[37]

Finished Work Pentecostals (a branch of Pentecostalism that emerged in 1910) reject the second work of grace to mean entire sanctification.[38]

See also

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References

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Notes

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  1. ^ Believers describe this as "dying out to self".

Citations

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  1. ^ Sanders, Fred (31 August 2013). Wesley on the Christian Life: The Heart Renewed in Love. Crossway. p. 209. ISBN 978-1-4335-2487-5. Wesley's understanding of the normative Christian experience was that after conversion, believers would have a gradual expansion of their knowledge and understanding of their own sin and of God's holiness. With the regenerate nature working within them, the increasing awareness of spiritual reality would produce a mounting tension, with greater grief over sin an greater desire to be delivered from it. Then, at a time and in a manner that pleased him, God would answer the Christian's faithful prayer for a deliverance from indwelling sin. Wesley thought this change happened in a moment, just like regeneration itself, although Methodists reported different levels of awareness of it: "an instantaneous change has been wrought in some believers," but "in some...they did not perceive the instant when it was wrought." The pattern was event-process-event-process; conversion, gradual growth, entire sanctification, then more gradual growth. Concluding his 1764 review of the subject, Wesley wrote, "All our Preachers should make a point of preaching perfection to believers constantly, strongly, and explicitly; and all believers should mind this one thing, and continually agonize for it." And in letters through the 1770s, we hear Wesley urging that: "Never be ashamed of the old Methodist doctrine. Press all believers to go on to perfection. Insist everywhere on the second blessing as receivable now, by simple faith." There are several threads woven together in the Wesleyan teaching on Christian perfection. Everything Wesley has taught about the distinction between justification and sanctification, of regeneration as initial sanctification, and about the Christian life as being normed and formed by the law comes together here. To this are joined new threads such as the idea of a second definite work of grace subsequent to conversion, and the need to ask God for that second blessing. But the dominant theme in Wesley's teaching on Christian perfection is the renewed heart.
  2. ^ a b "An Evangelical Christian asks questions about sinlessness and perfection". Stillwater Monthly Meeting of Ohio Yearly Meeting of Friends. Archived from the original on 26 June 2022. Retrieved 10 May 2022. We are not justified by works. But good works follow necessarily as an indicator that we have accepted a relationship with Him through the application of our free will. If opening the door on which Jesus knocks is to be considered a work, then we are justified by works to that extent. But if we look at it as an obligation which we force on God--that is, if we believe that our good works are the agent of our salvation--then we miss the mark. The key is that God offers us the opportunity to become a genuine traveler in His company. Over time, if we do not resist it, the Light makes changes in us that bring us more and more into accordance with God's plans for us--we become more and more like what He wanted us to be. Over time, we sin less and less, as we become more and more in tune with His will. How clean a state of sinlessness is enough is not up to us--that decision belongs to Jesus. And providentially for us, Jesus is a merciful and compassionate judge. Quakers believe that we are called to be perfect, as our Father in Heaven is perfect. We are called to live a life as free of sin as we can. We believe that if God wants to bring a Christian to a state of sinless perfection, then He has that right and that power. We do not limit the power of the Holy Spirit in that matter.
  3. ^ Synan, Vinson (1997). The Holiness-Pentecostal tradition: Charismatic movements in the twentieth century. Wm. B. Eerdmans Publishing. pp. 6–7. ISBN 978-0-8028-4103-2. Retrieved 5 March 2011.
  4. ^ a b Stokes, Mack B. (1998). Major United Methodist Beliefs. Abingdon Press. p. 95. ISBN 9780687082124.
  5. ^ Banks, Stanley. "Christian Perfection". Asbury Theological Seminary. p. 33. Retrieved 2 July 2024.
  6. ^ Alexander, Donald L.; Ferguson, Sinclair B. (1988). Christian spirituality: five views of sanctification. InterVarsity Press. p. 97. ISBN 978-0-8308-1278-3. Retrieved 5 March 2011.
  7. ^ Curtis, Harold (2006-09-21). Following the Cloud: A Vision of the Convergence of Science and the Church. Harold Curtis. p. 86. ISBN 978-1-4196-4571-6. Retrieved 5 March 2011.
  8. ^ Southey, Robert (1820). The life of Wesley: and the rise and progress of Methodism. Evert Duyckinck and George Long; Clayton & Kingsland, printers. p. 80. Retrieved 5 March 2011.
  9. ^ Christensen, Michael M. (17 November 2015). God, Adam, and You: How Original Sin, the Flesh, and Holiness Integrate in the Christian Life. Wipf and Stock Publishers. p. 57. ISBN 978-1-4982-3067-4.
  10. ^ Brown, Allan P. (1 June 2008). "Questions About Entire Sanctification". God's Bible School & College. Retrieved 17 June 2019. Does an entirely sanctified person who rebels against God but later comes back to Him need to be entirely sanctified again? We do know that a person can rebel against God and later turn back in repentance and then be "re-saved." Answer: Yes. To come back to God is the action of a backslider having his re in need of continual cleansing. The verb "cleanses us" is a present indica-relationship with God restored. After the restoration, one must walk in the light and obey Romans 12:1 and offer himself a living, holy, and acceptable sacrifice to God. This can be done only by a person in right relationship with God.
  11. ^ a b Guidebook of the Emmanuel Association of Churches. Logansport: Emmanuel Association. 2002. p. 9.
  12. ^ "Guidelines: The UMC and the Charismatic Movement". The United Methodist Church. 2012. Archived from the original on 31 July 2019. Retrieved 31 July 2019. The Methodists were also first to coin the phrase baptism of the Holy Spirit as applied to a second and sanctifying grace (experience) of God. (Cf. John Fletcher of Madeley, Methodism's earliest formal theologian.) The Methodists meant by their "baptism" something different from the Pentecostals, but the view that this is an experience of grace separate from and after salvation was the same.
  13. ^ a b The Discipline of The Holiness Church. Louisville: Herald Press. 1897. p. 9-10.
  14. ^ Shapiro, Stephen; Barnard, Philip (9 February 2017). Pentecostal Modernism: Lovecraft, Los Angeles, and World-Systems Culture. Bloomsbury Publishing. p. 69. ISBN 978-1-4742-3874-8.
  15. ^ Jones, Scott J.; Ough, Bruce (1 May 2010). The Future of the United Methodist Church. Abingdon Press. p. 50. ISBN 9781426730092. United Methodist doctrine has always emphasized sanctification or holiness as the goal of the Christian life.
  16. ^ Stokes, Mack B. (1989). Major United Methodist beliefs. Abingdon Press. p. 92. ISBN 9780687229246. We are reminded in that same Article that sanctification "may be received in this life both gradually and instantaneously, and should be sought earnestly by every child of God."
  17. ^ Guidebook of the Emmanuel Association of Churches. Logansport: Emmanuel Association. 2002. p. 8.
  18. ^ Ruth, C.W. (29 June 2017). "Consecration: The Human Side of Sanctification". God's Bible College. Retrieved 19 May 2021.
  19. ^ a b Archer, Kenneth J. (2004-12-30). A Pentecostal hermeneutic for the twenty-first century: spirit, scripture and community. Continuum International Publishing Group. p. 15. ISBN 978-0-567-08367-8. Retrieved 10 December 2016.
  20. ^ a b "Core Values". Bible Methodist Connection of Churches. Retrieved 29 May 2018.
  21. ^ Shelhamer, Elmer Ellsworth (28 February 2017). "E. Shelhamer (Free Methodist)". Interchurch Holiness Convention. Retrieved 24 May 2021.
  22. ^ Augsburger, Myron S. Concern for Holiness in the Mennonite Tradition. The Asbury Seminarian. p. 43.
  23. ^ Kostlevy, William (3 August 2009). Historical Dictionary of the Holiness Movement. Scarecrow Press. p. 681. ISBN 978-0-8108-6318-7.
  24. ^ S. T. Kimbrough (2007). Orthodox and Wesleyan ecclesiology. St Vladimir's Seminary Press. ISBN 9780881412680. Perhaps Wesley's favorite description of his own calling and that of Methodism was to "spread scriptural holiness." He and his helpers preaced "entire sanctification" or "Christian perfection" understood as the single-hearted love of God and neighbor. The twin vehicles and expressions of such love were "works of piety" (prayer, fasting, searching the Scriptures, partaking of the Lord's Supper as "means of grace") and "works of mercy" ("doing good unto all men, to their souls and to their bodies"): "God works [in you]; therefore you can work. God works [in you]; therefore you must work."
  25. ^ "Christian Perfection: Works of Piety and Mercy". The United Methodist Church. Archived from the original on 2 February 2006. Retrieved 5 July 2011. Christian Perfection is "holiness of heart and life." It is "walking the talk." John Wesley expected Methodists to do not only "works of piety" but "works of mercy"--both of these fused together put a Christian on the path to perfection in love.
  26. ^ Newman, Rocky (2024). "What Holiness is Not". The Allegheny Wesleyan Methodist. 86 (7): 11–12.
  27. ^ a b c George Fox (1661). "Some Principles of the Quakers". Robert Wilson.
  28. ^ a b Stewart, Kathleen Anne (1992). The York Retreat in the Light of the Quaker Way: Moral Treatment Theory: Humane Therapy Or Mind Control?. William Sessions. ISBN 978-1-85072-089-8. On the other hand, Fox believed that perfectionism and freedom from sin were possible in this world.
  29. ^ a b Elwell, Walter A. (2001). Evangelical Dictionary of Theology. Baker Academic. ISBN 978-0-8010-2075-9.
  30. ^ "About Us". Central Yearly Meeting of Friends. 2013. Archived from the original on 5 October 2013. Retrieved 11 June 2019.
  31. ^ Naselli, Andy. "Models of Sanctification". The Gospel Coalition. Retrieved 30 September 2020.
  32. ^ "The Radical Holiness Movement and The Christian and Missionary Alliance: Twins, perhaps, but not Identical". Bernie A. Van De Walle. Retrieved 30 September 2020.
  33. ^ Wu, Dongsheng John (1 April 2012). Understanding Watchman Nee: Spirituality, Knowledge, and Formation. Wipf and Stock Publishers. p. 58. ISBN 978-1-63087-573-2. D. D. Bundy notes that A. B. Simpson (1843–1919)—Presbyterian founder of the Christian and Missionary Alliance—who never accepted the Wesleyan doctrine of eradication of sin, accepted the Keswickian understanding of sanctification.
  34. ^ Synan, Vinson (30 January 2012). The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001. Thomas Nelson. ISBN 978-1-4185-8753-6. Most of the first generation of Pentecostals were from this holiness stream that had its roots in Methodism. ... When the Pentecostal movement began, these "Holiness Pentecostals" simply added the baptism in the Holy Spirit with tongues as "initial evidence" of a "third blessing" that brought power for witnessing to those who had already been sanctified. With the news tongues experience, sanctification was seen as a prerequisite "cleansing" that qualified the seeker to experience the "third blessing" of baptism in the Holy Spirit. An early prophetic utterance stated ominously that "My Spirit will not dwell in an unclean temple." Seekers were encouraged to abandon all the roots of bitterness and original sin so that nothing would block their reception of the Spirit. In fact, it was told that Seymour would not admit seekers to enter the upper room to seek the baptism until he was satisfied that their sanctification experience had been certified downstairs. The historic Azusa Street testimony was "I am saved, sanctified, and filled with the Holy Ghost."
  35. ^ The West Tennessee Historical Society Papers - Issue 56. West Tennessee Historical Society. 2002. p. 41. Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.
  36. ^ The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing. 1999. p. 415. ISBN 9789004116955. While in Houston, Texas, where he had moved his headquarters, Parham came into contact with William Seymour (1870-1922), an African-American Baptist-Holiness preacher. Seymour took from Parham the teaching that the baptism of the Holy Spirit was not the blessing of sanctification but rather a third work of grace that was accompanied by the experience of tongues.
  37. ^ "Sanctification (In Depth)". Apostolic Faith Church. Retrieved 12 June 2024. For this reason, the experience of sanctification is also sometimes referred to as "holiness." The verb sanctify has three basic meanings: "to make holy or purify," "to consecrate or to separate from ungodliness and dedicate to God," and finally, "to hallow." A study of these words reveals that sanctification is the purification of the heart of a person—a dedication to God and an eradication of the sin nature. A holy and sanctified person, then, is one who has been consecrated or set apart to serve God and is cleansed from his old sin nature.
  38. ^ Anderson, Allan Heaton (24 October 2013). An Introduction to Pentecostalism: Global Charismatic Christianity. Cambridge University Press. p. 183. ISBN 9781107470699.

Further reading

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