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Levi Jones
As we have discussed in this class, holiness pertains to two things: separation and
purity. But, we may ask, what are we separated from and what are the characteristics of
purity? Furthermore, holiness generates insiders and outsiders. Who is included in this
community? And, how do we become a part of this social entity? It is vitally important
that we understand holiness and entire sanctification so that we articulate the doctrine
this, we may faithfully call our congregations to embody the character and purposes of
In the Genesis story of Creation, we see that we were created in the image of God,
or the imago Dei. Humanity was made in the likeness of God. However, sin entered the
world shattering that divine image. Light became darkness in the human soul. Sin
distorted and twisted God’s creation, including humanity. There is a sense of longing
For John Wesley, the restoration of the imago Dei was the chief purpose and telos
of salvation. He preached that Jesus Christ was the fulfillment of this divine image, both
God and man. Whereas, the first Adam was the venue by which humanity was enslaved
to sin, Christ became the second Adam by which humanity could be saved and restored to
proper relationship with God. So, in a very real way, the restoration of the divine image
becomes Christ-likeness in the believer. Ultimately, the recovery of this image means
being perfected in love. It is embodying the character and purpose of God, which is
always life giving. However, we must then ask, by what means are we saved and what
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John Wesley writes, “The salvation which is here spoken of is not what is
frequently understood by that word, the going to heaven, eternal happiness… the
salvation which is here spoken of might be extended to the entire work of God, from the
first dawning of grace in the soul till it is consummated in glory” (372). In other words,
salvation is the entire work of God wrought in the souls of men which restores them to
the divine image. Although Wesley broke salvation into several steps, although he
believed they were equally important and inseparable in the life of all believers. These
instances of grace and salvation are: prevenient grace, justification, and sanctification
(373).
God’s grace was the one and only catalyst in the cultivation of salvation.
Prevenient grace was simply the work of God, the stirring of the heart, in the sinner that
leads to justification. It is God working in our lives before we are even aware of His
presence and power. As one becomes aware of God’s working in our lives, we reach a
crisis point which calls for decision. We either accept God’s grace or reject it. Upon
Justification is simply the pardoning of our sins. In a sense, our debt has been
paid. However, Wesley points out that while sin does not “reign,” it does remain (377).
We are no longer slaves to sin but we are prone to backslide. Thus, Wesley affirmed that
our faith. Wesley commented, “Faith is the condition, and the only condition, of
justification” (375). However, Wesley also affirms that repentance must be a part of this
process. Repentance is turning away from evil and doing what is right. Yet, in the midst
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of this turning, we eventually come to understand how prone our hearts are to wander.
We become acutely aware of our lack of righteousness before a holy God. For, even in
doing good works, we at times find wrong motivation moving us in those actions.
holiness. But we now speak of it in a quite different sense, as it is one kind of self-
knowledge – the knowing ourselves sinners, yea, guilty, helpless sinners, even though we
know we are children of God” (406). Even after justification, we are often confronted
with the reality that sin still resides within. We find ourselves desiring that which is
opposed to the Spirit of God. How might we then bring everything we are under
obedience to Christ?
that we have yet to fully take hold of God’s promised life of perfection. It is this promise
that God saves us from the depths of our sins and perfects us in love. We recognize that
we are unable to bring about this perfection through our own power. Moreover, we are
entirely at the mercy of God to work in and through us. However, we find that God has
promised us that we will do such a work through His Spirit, that He is able to do such a
work, and that He desires to work it now (379). Faith, once more, is the catalyst of God’s
work in us. That is not to say that sanctification, or justification, are worked because of
something we have done. Rather, faith is the response to God’s grace that is available.
Sanctification is being set apart totally for the will and purpose of God.
One point of contention arose from Wesley’s viewpoint of salvation and Calvin’s
viewpoint. Calvin had asserted that grace was irresistible. Essentially, God calls those
Wesley vehemently opposed this viewpoint by affirming that it is free grace to all that
God extends. This grace is given to everyone who might receive it. However, God’s
Scripture continuously affirms that Jesus died for the world so that none may
perish but that all may have life. It is an open invitation. God provides the means and
the way of grace to salvation. Calvin believed that God had elected a select few to be
redeemed. Wesley countered that predestination denied the validity of preaching and
teaching, as well as, any effort on our part because God was the only one doing anything.
If it be God’s will to obey or disobey Him, who can resist His will? In a sense, this
doctrine, stated Wesley, painted God worse than Satan himself. Satan too, in this
doctrine, did not have to work one iota because God had already determined the future,
both redemption and condemnation. However, if our choices are genuine and really
The means of grace, in this doctrine, thus become important channels for God’s
work in the world. Wesley preached, “By ‘means of grace’ I understand outward signs,
words, or actions ordained of God, and appointed for this end – to be the ordinary
(160). In addition, this outward signs of grace pointed to an inward reality. Furthermore,
one must be careful to keep these practices as means, so that they would not become the
end in and of themselves. In fact, if these means of grace do not move one to love
Specifically, for Wesley, there were three means of grace most employed: prayer,
Scripture, and Eucharist. Each of these elements was equally important and
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interchangeable. Neglecting one aspect is detrimental to the spiritual life. These three
sacraments were designed as a way to wait for the grace of God. Everything found in
salvation is worked by God alone and in His own timing. Our works do not convince or
bribe God to act. Rather, it is by these means of grace that God conveys His grace to us.
So, that in everything we might say God works both our faith and salvation. Wesley
concluded, “The mere work done, profiteth nothing; that there is no power to save but in
the Spirit of God, no merit but in the blood of Christ; that consequently even what God
ordains conveys no grace to the soul if you trust not in him alone” (170).
perfected by and in the love of God, through His Spirit. This salvation and sanctification
is the instantaneous and process by which God restores that image and empowers us to
live Christ-like lives. Furthermore, this salvation is wrought by the grace of God alone
through faith in Jesus Christ whose atoning blood pardoned our sins. This salvation is
not by works. Yet, God has ordained means of grace by which he works to communicate
salvation, grace, and mercy. It is for this reason alone, that we participate in these
practices, waiting on the Lord in prayer, Scripture, and the Eucharist. Likewise, we
respond to the grace of God in our lives by “ceasing to do what is evil, learning to do
Works Cited
Outler, Albert C., and Richard P. Heitzenrater, eds. John Wesley's Sermons: An
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