Christian Perfection was one of the defining elements of John Wesley's theology and also one of the most controversial. Beginning a sermon entitled Christian Perfection Wesley acknowledges how people respond to the idea of being perfected in this life.

There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican.

One of Wesley's later sermons was "On God's Vineyard" which was written in 1779. This sermon reads like a reflection of how God has worked through Wesley's life and some observations Wesley made. One such observation was about the new birth.

Wesley was a man who wasn't satisfied with 'outward' religion. Wesley believed that in order to be a "real" Christian, one needed to be changed inwardly. He writes:

"They know, the new birth implies as great a change in the soul, in him that is “born of the Spirit,” as was wrought in his body when he was born of a woman: Not an outward change only, as from drunkenness to sobriety, from robbery or theft to honesty; (this is the poor, dry, miserable conceit of those that know nothing of real religion;) but an inward change from all unholy, to all holy tempers, — from pride to humility, from passionateness to meekness, from peevishness and discontent to patience and resignation; in a word, from an earthly, sensual, devilish mind, to the mind that was in Christ Jesus."

Wesley compares the new birth to spiritual birth and at the same time contrasts it with merely an outward change (i.e. drunkenness to sobriety). Wesley's point is that the "great change" is also a real change, not content with outward behavior only but a real transformation of one's inner life (or world). Going from "pride to humility," "passionateness to meekness" and "from peevishness and discontent to patience and resignation" is no small feat. It is such a great change that Wesley describes it as being changed from a "devilish mind" to the "mind that was in Christ."

Reading through Wesley's sermon "Justification by Faith" and ran across this nice quote where Wesley addresses "good works" before one is justified:

5. If it be objected, “Nay, but a man, before he is justified, may feed the hungry, or clothe the naked; and these are good works;” the answer is easy: He may do these, even before he is justified; and these are, in one sense, “good works;” they are “good and profitable to men.” But it does not follow, that they are, strictly speaking, good in themselves, or good in the sight of God. All truly “good works” (to use the words of our Church) “follow after justification;” and they are therefore good and “acceptable to God in Christ,” because they “spring out of a true and living faith.” By a parity of reason, all “works done before justification are not good,” in the Christian sense, “forasmuch as they spring not of faith in Jesus Christ;” (though from some kind of faith in God they may spring;) “yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not” (how strange soever it may appear to some) “but they have the nature of sin.”

6. Perhaps those who doubt of this have not duly considered the weighty reason which is here assigned, why no works done before justification can be truly and properly good. The argument plainly runs thus: —
No works are good, which are not done as God hath willed and commanded them to be done.
But no works done before justification are done as God hath willed and commanded them to be done:

Therefore, no works done before justification are good.

Yet, on the authority of God’s Word, and our own Church, I must repeat the question, “Hast thou received the Holy Ghost?” If thou hast not, thou art not yet a Christian. (From Sermon 3: Awake Thou Sleeper)

As I read through John Wesley's sermons I am amazed at how often he defined a Christian as one who has received the Holy Spirit. He was not ashamed of his view and this view would get him in hot water from time to time.

In some of his sermons he went as far as to say that even though you might act like a Christian, look like a Christian, or even smell like a Christian, if you had not received the Holy Spirit then you were not.

He didn't care if you had been attending a church your whole life, or if you fed the hungry and clothed the naked, or even if you were clergy. He even said that he was an "almost Christian" for years.

How many of us and our memebers would Wesley consider 'Almost Christians'? As I reflect on Wesley's definition, it causes me to wonder if perhaps the greatest need for the Methodist church today is for us to preach conversion to the church members (including the clergy).

Wesley's fear wasn't that Methodism would cease to exist, but that it would have the form of religion and lack the power. Our fear of Methodism is that we cease to exist. Perhaps it is time for us to concentrate more on the power of religion (the Holy Spirit empowering the life of love), rather than the form.

"...did Jesus support the law or undermine it? What was at stake was his implicit, and sometimes explicit, claim: that in and through his own work Israel's god was doing a new thing, or rather the new thing, that for which Israel had longed. And when that happened everything would be different. Torah could regulate certain aspects of human behaviour, but ti could not touch the heart. That did not constitute a criticism of Torah; Torah operates in its own sphere. But when the promises of scripture were fulfilled, then the heart itself would be changed, and the supreme position of Torah would in consequence be relativized. What was at stake was eschatology, in the sense already argued, not a comparison between two styles or patterns of religion." - N. T. Wright Jesus and the Victory of God (380).

I found this section from Wright insightful. As I read it, I immediately thought of John Wesley's heart warming experience. For years before this experience, Wesley had operated as a Christian. He did the right things, didn't do the wrong things and tried hard to be holy. Yet, what he found was that he failed.

After May 24, 1738, Wesley found that he still struggled, but his heart had been changed. Instead of always being victim, he was victor! This is what happens when God grants us the gift of His grace. It isn't about what we can do, it is about what God does within us. This led Wesley to teach that, for the Christian, sin no longer dominates. Instead the Holy Spirit empowers the believer so they can have victory over sins that at one time would imprison them.

As Wright explains, the Torah (Law) has its place, but when scripture is fulfilled (and it has been through Jesus), the consequence is that it is relativized. Now the transformed heart fulfills the role of the law. We fulfill the law not because we beat ourselves into submission by obedience, but because we live out the gift that God has given us; the power of true inner transformation. 

Jesus' command to love hasn't escaped my notice. When asked what the greatest commandment was, Jesus agreed that it was to love God with all our heart, mind, soul and strength and to love our neighbor as ourselves. It seems so clear, yet, I find it difficult.

As I spend time with the spiritual masters (and I include John Wesley in that category) I find they keep returning to love as the goal of the spiritual life. Is that what it is really all about? Love? To be honest, that was kind of a let down. I would venture that most people would say they love, and love well. So, why spend so much time focusing on love if we already love?

Wesley has help me see that the love he was taking about, Jesus talked about and the spiritual masters talked about is of a different degree (Wesley's word) or quality (my word) than what I usually experience or practice. Wesley believed that being perfect was being perfect in love; a love that wasn't marred by human sin (jealousy, self-will, pride, greed, etc.). It is a pure love. The kind of love that Jesus displayed when he prayed, "Not my will but yours." The kind of love we see on the cross. The kind of love that is characterized by grace, compassion, patience, and self-denial.

I realize, now, I love poorly. So my prayer has become, "Jesus teach me to love." After all, that is the goal.

It was about 30 days ago that I decided to begin getting up early. For 30 days now my alarm has gone off and I have gotten up without getting back into bed. I find I enjoy my times in the morning, although I am finding this time change thing a bit difficult.

As I was reading today I came across some advice from John Wesley on this very topic:

Yea, and it will be far easier to rise early constantly, than to do it sometimes. But then you must begin at the right end; if you rise early, you must sleep early. Impose it upon yourself, unless when something extraordinary occurs, to go to bed at a fixed hour. Then the difficulty of it will soon be over; but the advantage of it will remain for ever. (Sermon 89, A More Excellent Way)

I'm finding his advice is true! Getting up everyday at the same time is easier than sleeping in and trying to get back in schedule the next day. Also, going to bed early makes a difference too. I guess he was being Mr. Obvious there.

This is the third in a series of posts about holiness. First post||Second Post

For a long time, holiness was a negative term for me because I always saw it as restrictive, difficult, and ineffective to the goals I had for my spiritual life. I  wanted joy and I wanted love. Actually, I didn't really want love that much....but I did want joy. I didn't see any connection between joy and holiness. In fact, those who I viewed as living 'a holy life' seemed fairly unhappy.

What I've discovered in Wesley is how I had holiness all wrong. I thought it was about what I did, Wesley says it is something that God gives as a gift. I thought it was something that came gradually, Wesley says it is something that comes instantly and also gradually. I thought it was something that was restrictive and negative, Wesley says it is the only thing that can bring joy and love. He writes:

And at the same time that we are justified, yea, in that very moment, sanctification begins. In that instant we are born again, born from above, born of the Spirit: there is a real as well as a relative change. We are inwardly renewed by the power of God. We feel “the love of God shed abroad in our heart by the Holy Ghost which is given unto us”; producing love to all mankind, and more especially to the children of God; expelling the love of the world, the love of pleasure, of ease, of honour, of money, together with pride, anger, self-will, and every other evil temper; in a word, changing the earthly, sensual, devilish mind, into “the mind which was in Christ Jesus.”

From the time of our being born again, the gradual work of sanctification takes place. We are enabled “by the Spirit” to “mortify the deeds of the body,” of our evil nature; and as we are more and more dead to sin, we are more and more alive to God. We so on from grace to grace, while we are careful to “abstain from all appearance of evil,” and are “zealous of good works,” as we have opportunity, doing good to all men; while we walk in all His ordinances blameless, therein worshipping Him in spirit and in truth; while we take up our cross, and deny ourselves every pleasure that does not lead us to God.

Faith is the condition, and the only condition, of sanctification, exactly as it is of justification.

But does God work this great work in the soul gradually or instantaneously?” Perhaps it may be gradually wrought in some; I mean in this sense, —they do not advert to the particular moment wherein sin ceases to be. But it us infinitely desirable, were it the will of God, that it should be done instantaneously; that the Lord should destroy sin “by the breath of His mouth,” in a moment, in the twinkling of an eye. And so He generally does; a plain fact, of which there is evidence enough to satisfy any unprejudiced person.

[From sermon 43 the Scriptural Way of Salvation]

As I started reading Wesley, after 15 years of not reading him, it was amazing how consistent he was on these matters. I'm still reading through his sermons, but I keep finding references to the new birth and sanctification, which is something that I had not stressed much in my ministry or my life to my detriment.

Holiness is a gift from God. We don't work it up ourselves by the way we dress, talk or drink (or not drink). It comes when one is receptive to it. It comes when one is yearning for it. It comes when one has tried everything in their power and continue to be dominated by sin and in faith cry out to God. It is at that point of faith, according to Wesley, that both justification and regeneration come and give a "new birth" (John 3:3). It is at this point that there is a real change in a person's life, a transformation and the the sin that once dominated is no longer dominating. That is the time when an individual is not only forgiven from their sins, but also empowered to overcome their sins.

One final section from Wesley:

Wherefore, to what end, is it necessary that we should be born again? It is very easily discerned, that this is necessary, First, in order to holiness. For what is holiness according to the oracles of God? Not a bare external religion, a round of outward duties, how many soever they be, and how exactly soever performed. No: Gospel holiness is no less than the image of God stamped upon the heart; it is no other than the whole mind which was in Christ Jesus; it consists of all heavenly affections and tempers mingled together in one. It implies such a continual, thankful love to Him who hath not withheld from us his Son, his only son, as makes it natural, and in a manner necessary to us, to love every child of man; as fills us “with bowels of mercies, kindness, gentleness, long-suffering:” It is such a love of God as teaches us to be blameless in all manner of conversation; as enables us to present our souls and bodies, all we are and all we have, all our thoughts, words, and actions, a continual sacrifice to God, acceptable through Christ Jesus. Now, this holiness can have no existence till we are renewed in the image of our mind. It cannot commence in the soul till that change be wrought; till, by the power of the Highest overshadowing us, we are “brought from darkness to light, from the power of Satan unto God;” that is, till we are born again; which, therefore, is absolutely necessary in order to holiness.
2. But “without holiness no man shall see the Lord,” shall see the face of God in glory. Of consequence, the new birth is absolutely necessary in order to eternal salvation. Men may indeed flatter themselves (so desperately wicked and so deceitful is the heart of man!) that they may live in their sins till they come to the last gasp, and yet afterwards live with God; and thousands do really believe, that they have found a broad way which leadeth not to destruction. “What danger,” say they, “can a woman be in that is so harmless and so virtuous? What fear is there that so honest a man, one of so strict morality, should miss of heaven; especially if, over and above all this, they constantly attend on church and sacrament?” One of these will ask with all assurance, “What! Shall not I do as well as my neighbours?” Yes as well as your unholy neighbours; as well as your neighbours that die in their sins! For you will all drop into the pit together, into the nethermost hell! You will all lie together in the lake of fire; “the lake of fire burning with brimstone.” Then, at length, you will see (but God grant you may see it before!) the necessity of holiness in order to glory; and, consequently, of the new birth, since none can be holy, except he be born again.

Wesley believed that God was able to deliver people from their sins. He also believed it was "absolutely necessary" for salvation.

People often think of Christian morality as a kind of bargain in which God says, "If you keep a lot of rules, I'll reward you, and if you don't I'll do the other thing." I do not think that is the best way of looking at it. I would much rather say that every time you make a choice you are turning the central part of you, the part of you that chooses, into something a little different from what it was before. And taking your life as a whole, with all your innumerable choices, all your life long you are slowly turning this central thing either into a Heaven creature or a hellish creature: either into a creature that is in harmony with God, and with other creatures, and with itself, or else into one that is in a state of war and hatred with God, and with its fellow creatures, and with itself. To be the one kind of creature is Heaven: that is, it is joy, and peace, and knowledge and power. To be the other means madness, horror, idiocy, rage, impotence, and eternal loneliness. Each of us at each moment is progressing to the one state or the other. - C. S. Lewis

I know there are things that if I choose to do them, I will never be the same. I believe we have all had that "after this, I will never be who I was" type of experiences. We knew that if we stepped over the line, or took the plunge, or ate the fruit, we would never be the same. I believe that is what C. S. Lewis is hinting at here. Each choice has a consequence, not just a what happens type of consequence, but also a consequence of being. Our choices have the power to change us.

I believe this is what John Wesley meant when he talked about the dispositions of the heart. As we choose to follow God and God's way, the dispositions of our heart are changed toward the good, or God. If we choose to not follow, to allow sin to reign in our hearts and lives, well, that changes our dispositions too. Choosing to follow will transform our heart from a selfish, sinful disposition, to one that is characterized by loving God and loving others.

Practicing the means of grace (spiritual disciplines) is a way we choose to allow the dispositions of our heart to be transformed. Wesley taught that the means of grace conveyed God's grace into the life of the individual. When we practice spiritual disciplines, we are choosing to have our heart turned toward God and transformed by God's grace. Therefore, the disciplines are not optional practices if one has time, but essential practices if one is wanting the dispositions of the heart transformed.

Here is the first article and third article in this series.

One of the mistakes I made when I viewed holiness was believing it was a matter of will power. Holiness seemed like something I could attain if I could work hard enough. Since I felt it was all about my will power, I found myself focusing on the 'easier' sins....language, stealing, killing, etc. I made sure not to do those. Yet, the more subtle sins, lust, anger, etc were more difficult. I found myself constantly going to God asking for forgiveness in a sin-repent, sin-repent cycle.

It didn't help to observed those in the holiness traditions either. It seemed like holiness was about how you dressed, or that you didn't drink or swear. It was this view of holiness I rejected and I even remember the day I rejected it.

I was pastoring a small United Methodist Church and my wife and I went out to a fast food restaurant after the service. As I stood in line some other people that had just finished their service came into the same restaurant. I didn't know what church they were from, but I could tell from their dress it was some type of holiness church. I realize that this might sound judgmental, but as I looked at them that day, I did not see joy. I didn't even see love.

I was already moving away from holiness and the realization that those who were much holier than I was didn't have any more joy or love caused me to finally believe that there had to be some other way. That was over fifteen years ago. And to be honest, I kept trying to understand what would bring me joy and cause me to love. What I've discovered is holiness, at least the kind that Wesley preached about, is the very thing that can bring joy and love.

Wesley maintained that without holiness, one could not be happy. He writes in sermon 45 (The New Birth):

For the same reason, except he be born again, none can be happy even in this world. For it is not possible, in the nature of things, that a man should be happy who is not holy. Even the poor, ungodly poet could tell us, Nemo malus felix: “no wicked man is happy.” The reason is plain: All unholy tempers are uneasy tempers: Not only malice, hatred, envy jealousy, revenge, create a present hell in the breast; but even the softer passions, if not kept within due bounds, give a thousand times more pain than pleasure. Even “hope,” when “deferred,” (and how often must this be the case!) “maketh the heart sick;” and every desire which is not according to the will of God is liable to “pierce” us “through with many sorrows:” And all those general sources of sin — pride, self-will, and idolatry — are, in the same proportion as they prevail, general sources of misery. Therefore, as long as these reign in any soul, happiness has no place there. But they must reign till the bent of our nature is changed, that is, till we are born again; consequently, the new birth is absolutely necessary in order to happiness in this world, as well as in the world to come.

One of the things I had overlooked in my study of Wesley was how he connected justification with regeneration (The New Birth). Collins terms this regeneration "initial sanctification." This is where holiness starts. Another thing I had overlooked was this regeneration and the subsequent holiness wasn't something I had to work up, but rather something God gives as a gift. Just as justification is a gift, so is regeneration.

This was a huge omission for me. I will write more about it in part 3 of this series.