My Ministry Manifesto

Introduction

The way we perceive the Kingdom of Heaven informs how we practice ministry. Not only must we have sound theology when we participate in the ministry of the Kingdom, but we also must put this theology into practice. Any ministry must be lived out through the life lived by the Spirit, which means that we must maintain a right relationship with God and with those around us. If we wish to be satisfied in ministry, we must first begin with the upkeep of our own spiritual lives, both on a personal level as well as on a corporate level. Ministry should never be done alone. In one way or another, ministry is something that is shared by the community in which the same Spirit – the Spirit of Christ – dwells.

My Theological Understanding of the Life of the Kingdom

In the Via Salutis, or the Way of Salvation, we see Christ’s redemption of fallen humanity at work within us. Before we are saved, we have no desire to serve God. God speaks to us through His Holy Spirit before we are saved in an act that a number of people call prevenient grace, or grace that goes before. This means that before we were seeking God, God was seeking us. Before we were calling to Him, He was calling to us. Without this act of prevenient grace in our lives, we would not seek God. We would be left in our natural state imparted to us by our first parents, doomed to sin and death, without even understanding our need of salvation. But through His prevenient grace God calls out to us, though we may not recognize Him at first.

Salvation is a process. Many people have a difficult time knowing at what exact point they were saved. This is especially true of individuals who have grown up in Christian families and in the church. These people can often identify key points where they made significant progress in their salvation journey. It is good, especially in cases where the individual cannot remember a time in their lives when they did not believe in God or even when they weren’t a Christian, to think of salvation as something that is continuous. Salvation is not limited to one moment in time. It is a progression of one coming closer to God. In this way, salvation includes the time before the person prayed “the sinner’s prayer” when they were willingly moving towards God as well as the time afterwards when they continue to make choices that reflect their devotion to God and the guidance of the Holy Spirit in their lives.

Part of a person’s salvation process is the coming to a realization that they need to be saved. They recognize the great peril they are in and are distressed by it. Through prevenient grace, the Holy Spirit causes the individual to recognize that they need to make a choice about whether or not they are going to follow God.

We eventually come to an understanding of our need of a Savior, and we surrender our lives to Jesus in repentance so that we may be saved. God is faithful, and He saves us. This can be called the act of justification, meaning that we are no longer condemned for our sins because we have surrendered them to God through Christ and have been forgiven.

We experience justification through faith. It is not by works that we are pardoned and saved, but by faith. God makes us spotless in His sight through faith which comes by His grace working within us. We are made righteous through faith. We believe God and have faith in Him whom we cannot see directly, and God declares us to be righteous. The Bible says the same thing of Abraham. It says that “Abraham believed God and it was credited to him as righteousness” (Gen. 15:6; Rom. 4:3).

We are made new in Christ so that we no longer live for ourselves and for the sinful nature. We continue to die daily to the self and the sinful nature by the sanctifying power of the Holy Spirit through the salvation we have found in Christ. We experience regeneration.

We are made new day after day as we grow in our relationship with God. As we continue on in our now redeemed lives, we have many opportunities to turn back to the old way of living in sin. The Holy Spirit works within us letting us know what is pleasing to Him. As we go on living, the Holy Spirit reveals to us even more areas of our lives we were not aware of that we need to surrender over to Him. If we continue to surrender these areas of our lives over to God as He reveals them to us, we eventually come to the point where we decide by God’s grace that we will always surrender everything over to God – both the known as well as the unknown. We choose that we will always say “yes” to God no matter what. This point of experience is referred to by a number of people as “entire sanctification.” Sanctification is a process that continues for the rest of our lives, and even in the afterlife, where our salvation will be made complete. The apostle Paul wrote of the future day of salvation as well as the present day. In the future day of salvation, we will be made like Christ in His glory. Our selves having been restored to the people Christ created us to be. In the meantime, we must remember that Christ’s salvation is also at work in us today. Our life does not begin when we die and go to Heaven. The Kingdom of Heaven breaking into the kingdom of this world is an important element of our present faith in Christ as well as our eschatology. The way we perceive the Kingdom of Heaven informs the way we practice our ministry. Our ministries should not have the sole-goal of getting people to say the sinner’s prayer so that they can go to Heaven. There is more to Christianity than this. The mentality of getting people to "accept Jesus" so that they can go to heaven is actually off-center of what we are called to be as Christians. That view is one that is escapist. It is almost as though we were all just waiting to get into heaven because that is when life really begins. But this is not true. Life is also now, and we must live for more than an escapist feeling that all we need to do is pray so we can go to heaven. We cannot minister to people in this way. The Kingdom of Heaven is now, not just in the eschaton. We need to remember this when we evangelize people. We are not just getting them ready for Heaven. We are equipping them for life in this world as well, recognizing that Heaven starts now, not when we die.

Part of the sanctifying process is that we become the disciples of Jesus. Becoming a disciple of Jesus means more than simply being taught to do good things, though that certainly is a part of it. Discipleship involves taking on the same spirit as that of the teacher – becoming like the teacher, and exercising the same kind of authority as that of the teacher. Jesus told his disciples that they would do even greater miracles than what they had seen Him do. Christ gave the believers His own authority when He breathed on them and they received the Holy Spirit (John 20:21-2). He placed all authority that has been given to Him into the hands of his disciples (Matt. 28:18-20), and we are His disciples. We live by the same Spirit, the Holy Spirit of God Who proceeds from both the Father and the Son and who dwells within us. The filling of the Spirit and the sanctification process are parts of being a disciple.

God’s prevenient grace works in our lives before we are saved, and His sanctifying grace works in our lives once we are saved. It continues to work in us throughout our lives. When we do something that goes against God’s will, the Holy Spirit lets us know, and gives us the opportunity to surrender this part of our lives back to God. God’s saving grace is present in the act of salvation. However, God’s saving grace is also present both before and after salvation. It is what makes both prevenient and sanctifying grace possible.

My Understanding of Core Values for Ministry

Our central goal in ministry is to always place God first in our lives. This is the most important thing we can do. Before we can minister to others, we must love God with all of our heart, soul, mind, and strength (Deut. 6:5; Matt. 22:37; Mark 12:30; Luke 10:27). In order to be successful ministers we must maintain a daily devotional life and be consistent in prayer. As a couple engaged in ministry together we must also continue to set aside regular times to pray together, for each other and our ministry.

Another goal in our ministry is to love people and to minister to them. The second most important part of ministry is to love our neighbor (Lev. 19:18; Matt. 19:19; 22:39; Mark. 12:31; Luke 10:27; Rom. 13:9; Gal. 5:14). We must reach out to those in need around us regardless of their ethnic background, lifestyle, or religious beliefs. We must learn to see people as Jesus would and to treat everyone we meet with the love of Jesus. We must be imitators of God in our life and conduct, remembering that it was God’s kindness that led us to repentance (Rom. 2:4). We must serve both the physical as well as the spiritual needs of the people we encounter. Jesus came not only to redeem the spiritual aspect of mankind, but the physical aspect as well. The physical and the spiritual are deeply connected. When we minister to someone, we minister to the whole person.

In ministry, we must be ready to develop disciples. We must realize that any ministry we are a part of does not depend on us, it is God’s work; therefore, any ministry we start or obtain should not end when we move on to a different assignment. We must train up other people to minister as we have done and to minister in whatever way they feel God is calling them to serve. We are not to make carbon copies of ourselves. We must invest in the gifts and strengths of others and let them use them to the best of their abilities without forcing our own particular interests upon them. We must also be willing to work as a team and in community, both with each other as well as with other ministers of Christ. We must also allow other people to minister to our needs and not allow ourselves to think that we can do it all on our own. We must be willing to accept gifts and generosity from others. In a very real way, refusing to accept gifts from others as a way of showing your unworthiness is actually an arrogant response. It sends a message that you do not need or want anyone but yourself.

My Succinct Summary of the Gospel

As a result of the original sin of Adam and Eve, all of mankind is fallen. Not only do we carry the burden of Adam and Eve’s original sin, but we also carry the weight of our own personal sins. Adam and Eve also serve as types of who we are as people – people who have been separated from God through rebellion. By our fallen nature, we are prone to depravity, meaning that all who have been given the opportunity to choose between what is right and what is wrong have chosen the wrong over the right. Our sin means that we are no longer in a right relationship with God. We are separated from Him (before salvation) and stand condemned to die in our sins and then be separated from God for eternity in hell. In order to restore a right relationship with us, God sent His only Son into the world to die for us and pay the penalty that our sins deserved. Because of Christ’s sacrifice, we can now enter into a right relationship with God. Our burden of guilt is removed. We can be set free from the works of the devil in our lives. God assumed human form, taking on the role of servant. What He assumed, He redeemed. He became mortal so that we might become immortal. He died so that those of us who die will be saved. He lowered Himself to the lowest reaches of human experience so that the lowest reaches of human experience might be redeemed. We are called to be imitators of Christ, filled with His Spirit.

Ministry Vision

We must keep in mind our mission statement – to love God, to love people, to make disciples – essentially, to bring Heaven to earth. We must maintain a daily devotional life and be consistent in prayer. We must take part in the fellowship of believers, ministering and being ministered to. We must find the correct spiritual disciplines for us to practice on a personal level in order to draw closer to God and to hear His voice more clearly. The spiritual disciplines are not to be seen as something to be feared or as a way of earning favor with God. They are to be seen as one of the ways we are able to better connect with God and be in tune with His Spirit. [1]

We must not be distracted by abstract scenarios based on how we think our lives ought to be lived in a sort of Jesus-mindset. We must instead learn what Jesus actually did in his own life-situation. When we do so, we learn that Jesus was a rabbi. He knew the entire Hebrew Scriptures by heart, and he had learned this through intense studying and memorizing since he was a child. One of the first things we must do if we truly wish to be like Jesus is to study the Scriptures and to know them and the message of God within them in our hearts.

Jesus fasted, and through the act of fasting one can see how Jesus was strengthened by this. Instead of relying on food to feed ones appetite, when fasting one is forced into recognizing a hunger within them of a different sort – a spiritual hunger. When this spiritual hunger is recognized and fed, then one has the ability to endure temptation and be victorious. Worship is both personal and corporate. Jesus also practiced the discipline of solitude. This was not just during his forty day fast in the wilderness where he was tempted by the devil. Jesus is also seen practicing solitude with prayer during His actual ministry. Jesus is recorded as having gone off into the hills by Himself away from all of the crowds and commotion in order to pray and to be alone with God. This was beneficial to Him and may be beneficial to the Christian in their walk. This is especially true for those involved in ministry. While we need to spend alone time worshiping God, we also need to take part in worship services with others, with those to whom we will minister and with those who will minister to us.

We must learn to see people as Jesus would and to treat everyone we meet with the love of Jesus. We must reach out to those in need around us regardless of their ethnic background, lifestyle, or religious beliefs. We must serve both the physical as well as the spiritual needs of the people we encounter. We must be able to preach and teach the word of God in a way that people can understand. We must be able to relate to those to whom we minister on a personal level and not be disconnected from them. We must speak truth into their lives, and we can do this best by knowing them on a personal level. We must be friends with those we minister to, not only speaking the truth of God to them with our words, but demonstrating the attitude of Christ in our life and actions. We must minister to all people: the poor, the rich; the well, the sick; the mentally challenged, the intellectually brilliant; the beautiful, the ugly; the evil, the righteous.

As we lead people into right relationship with Christ, we must keep in mind that conversion is a process that last a person’s entire life. We tend to think of conversion as being at a specific point in time, and while it is helpful to look back and take notice of pivotal points in one’s own salvation journey, we must also keep in mind that our faith is something that grows and develops as we grow closer to God. It should never be stagnant. In ministry, we must remember that getting people to pray the sinner’s prayer is not adequate. While it is good and is an important part of the conversion experience, it is not all there is. Conversion should not be viewed through a linear perspective where at one point one becomes converted. The conversion process is one in which an individual makes many steps in coming closer to Christ.[2] A conversion is not complete after “the second blessing” either. It is moving toward completeness. We must train up people in the faith and the knowledge of God, teaching them what God expects and showing them by example the life lived by the power of the Spirit. We must train up other people to minister as we have done and to minister in whatever way they feel God is calling them to serve. We must also be willing to work as a team and in community, both with each other as well as with other ministers of Christ. We must teach them salvation through Christ as revealed in the Bible, and the life of the Spirit.

Conclusion

Within our ministry, we must always seek to maintain the mind of Christ within us. Just as Christ made time to study the Scriptures thoroughly, we must also take the Scriptures to heart and know them. Just as Christ did not discriminate in those to whom He ministered, reaching out to both the rich and the poor, we must also do the same, recognizing that it is not those who are well who have need of a doctor (Matt. 9:12; Mark 2:17; Luke 5:31). God reaches out to all people. Also, just as Christ took time to practice the spiritual disciplines, we must also do the same, being renewed in mind and spirit through prayer, self-examination, meditation, fasting, silence, and solitude, among others. We must recognize that while we are Christ’s ambassadors, we are not superheroes. We can do nothing without Christ, and we will not truly display the life of the Kingdom if we do not share the responsibilities of our ministries with those in the community of believers who are equipped to partake in the ministry we share. God has not called us to be isolated in life or in ministry. The life of the Kingdom and in ministry is one lived in community.

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[1] Willard, Dallas. The Spirit of the Disciplines: Understanding How God Changes Lives. Harper Collins Publishers: New York. 1988. 265 pages.

[2] Smith, Gordon T. Beginning Well: Christian Conversion and Authentic Transformation. InterVarsity Press: Downers Grove, IL. 2001. 233 pages.

“Christian Theology for the Church of the Nazarene”

In chapter four of his book A Century of Holiness Theology Dr. Mark Quanstrom writes that the first doctrine that H. Orton Wiley felt was alien to an authentic Wesleyan-holiness theology “was the fundamentalist dogma concerning the inerrancy of the Scriptures.” He was against the “Dictation Theory,” which says “the authors were mere amanuenses and which lent itself most easily to an inerrant view of Scripture…” Wiley wrote, “this theory is…out of harmony with the known manner in which God works in the human soul.” Quanstrom says that Wiley preferred the “Dynamical” method. “This theory allowed Wiley to state that the Bible has a human element. ‘Not only did the Holy Spirit speak through David, David also spoke.’” Wiley believed that “the Scriptures were not necessarily free from all error,” but that “they were free from essential error.” Quanstrom goes on to say that “Another critical doctrine that Wiley felt was alien to an authentic Wesleyan-Holiness theology concerned the doctrine of free moral agency…” Wiley disagreed with Miley and Hills on the ability of mankind to obey God without the grace of God. Quanstrom says, “As a result, the ‘official’ position of the Church of the Nazarene was that salvation was dependent on free grace and not on moral ability.” Quanstrom also writes that “One of Wiley’s intentions was to make certain that entire sanctification was understood in the church as an instantaneous act, a second work of grace.” Wiley believed that sanctification was instantaneous. He believed this because “when the verb to sanctify was used in the New Testament, it was most often used in the aorist tense. This is a tense that indicated a ‘momentary, completed act, without reference to time.’” Wiley understood “progressive sanctification” as not something to replace instantaneous sanctification. Wiley rejected the idea that gradual sanctification meant that one would gradually become more and more holy. Wiley believed that progressive sanctification was “the temporal aspect of the work of grace in the heart, as it takes place in successive stages. Each of these stages is marked by a gradual approach and an instantaneous consummation in experience, and the stages together mark the full scope of sanctifying grace.” Quanstrom writes, “Progressive sanctification was to be strictly understood as the gradual approach in time toward the instantaneous sanctifying experience. Gradual sanctification, according to Wiley, was simply the growing awareness of the need for the instantaneous work of entire sanctification. […] Progressive sanctification was simply a term used to describe the successive instantaneous acts of God in the life of the believer. […] While much terminology, like initial, gradual, partial, or continuous seemed to indicate otherwise, there was only one way to be sanctified wholly and that was to be sanctified instantaneously.” Wiley uses the words “entire sanctification” to describe the complete removal of all sin. He describes this as “the utter destruction of the carnal mind.” Wiley also describes other positive results of being entirely sanctified, saying “While entire sanctification considered from the negative point of view is a cleansing from all sin, from the positive standpoint it is the infilling of divine love.” Quanstrom says that “According to Wiley, there were primarily three important distinctions that needed to be made in order to preserve the doctrine from some of the more popular misconceptions. The first was the distinction between purity and maturity.” Wiley wrote that “Purity is the result of a cleansing from the pollution of sin; maturity is due to growth in grace. Purity is accomplished by an instantaneous act; maturity is gradual and progressive, and is always indefinite and relative.” Wiley’s second distinction was the difference between infirmities and sins. Quanstrom says Wiley believed, “Intentional and voluntary sin brought guilt and condemnation and, as such, required repentance. Infirmities, however, were understood as involuntary and unintentional transgressions of the divine law and were a result of ignorance and weakness as a consequence of the fall of man.” The third distinction Wiley made was on the possibility of temptation. “Wiley held that all Christians, sanctified and not, were subject to temptation and that it was entirely consistent with Christina perfection since Christ himself was tempted.” Quanstrom concludes chapter four by saying, “As might be expected, the early Nazarene church was not too interested in defining their glorious doctrine in limiting terms. They were primarily interested in proclaiming the wonderful possibilities of this second work of grace. With Wiley, that had begun to change.”

Is Christian Perfection Possible?

According to Article Ten of The Church of the Nazarene, “entire sanctification is that act (work) of God, subsequent to regeneration (justification), by which (regenerate) believers are made free from original (inbred) sin, or depravity, and brought into the state of entire devotement to God, and the holy obedience of love made perfect.”[1] This sounds wonderful, but the obvious question would then be: is this the experience of the church? Are Christians capable of being made perfect in love and are they capable of experiencing freedom from original sin? As Nazarenes, we say we believe this to be the case, but does this concept actually ring true to our own experience? Do we find that we have been set free from original sin and that we have been made perfect in love?

Article Ten of The Church of the Nazarene states that the experience of entire sanctification is known by many other terms or names. At the 2009 General Conventions of the Church of the Nazarene a number of lines were added to Article Ten of our Articles of Faith. One of these added sentences states the following on entire sanctification: “This experience is also known by various terms representing its different phases, such as ‘Christian perfection,’ ‘perfect love,’ ‘heart purity,’ ‘the baptism with or infilling of the Holy Spirit,’ ‘the fullness of the blessing,’ and ‘Christian holiness.’”[2] These are all different names for the same experience, or at least different aspects of the same experience. Different groups of Christians have different names and different understandings of this idea of Christian Perfection and what it exactly looks like.

This understanding of a second work of grace is not limited to only our denomination. Other groups within the universal church have also preached this concept or a concept similar to the one that we claim for ourselves. Nazarenes claim the doctrine of entire sanctification, but so do other denominations, such as the Wesleyans, the Free Methodists, and the Salvation Army. Though they may differ slightly in the way they present this belief, the belief is relatively the same. Other denominations at least believe that God has called His people to holiness, believing the words of Scripture which say that without holiness no one will see the Lord. The Catholic Church especially seems to have placed a great emphasis upon the need for heart-holiness, though honestly it would seem that many parishioners have lost a proper understanding of what this actually means.

I believe that Christian Perfection is a possibility in the Christian life. I believe that God calls us to be holy, and that he expects that we will let Him work His holiness within us. I do not believe that we can become holy on our own strength. It is God’s work in us. The Apostle Paul writes, “for it is God who works in you to will and to act in order to fulfill his good purpose.”[3] I also believe that because of The Fall we are inclined to sin since birth. We are born into sin, which means that we cannot help but sin. The Psalmist writes, “Surely I was sinful at birth, sinful from the time my mother conceived me.”[4] It is a natural part of who we are. However, I also believe that God can rescue us from this bondage to sin and the sinful nature. I believe that He works His grace in us before we even know Him or respond to His promptings, and I believe that we have the choice of whether or not we will follow after Him with all of our hearts and with all of our minds. This is the choice that we have, but even if we choose to follow after Christ, we still struggle with sin because we cannot work out holiness inside of us. We must allow God to fill us with His Spirit. I believe that we receive the Holy Spirit when we choose to follow after Christ. When we come to Christ, I believe that we must surrender all over to Him and not hold anything back to the best of our knowledge. There may be areas in our lives that we do not necessarily give over to God at this point, but I believe that God will make known to us at the proper times whatever remains in us that we need to give over to Him. I believe that the believer is sanctified by the Spirit at the moment of salvation. However, I also believe that the moment of salvation may not necessarily be an obvious moment or a distinguishable time in the life of the believer. I think that some people sort of just find themselves as a part of the church. Some seem to somehow get incorporated into the church and find themselves as believers through community experience, and some people are simply born into the church and do not even remember a time when they were not Christians. However, I also think there comes a point in time even for these people who have believed in God all of their lives where they must make a conscious decision to continue to embrace this faith, aware that the choice is theirs. Also, if they have not been baptized in water, they should choose to do so at some point. All of this having been said, I think that the Holy Spirit lives in all believers regardless of their level of maturity. I think that we grow in Christ, and that over time we become more and more in tune with the Spirit of Christ. To be honest, I am unsure what to do with the idea of “instantaneous entire sanctification.” It seems like entire sanctification could be something that happens in an instant, but also something that happens overtime. I think I like the distinction made by H. Orton Wiley between the idea of purity and maturity. He said that purity is the instantaneous work of God in the heart of the believer, but that maturity is something that we grow into.[5] I think I like this idea because it kind of explains the problem we have run into when discussing when entire sanctification takes place in the life of the believer. Is it instantaneous or is it process? Wiley asserted that being made pure before God is instantaneous and I am inclined to agree with him on this. It would seem to me that there is no such thing as being partially pure, and that something or someone is either pure or they are not pure. I think it would make sense to have a pure heart, but still be growing in maturity.

I think that entire sanctification should not necessarily be something that occurs at a crisis moment. While I think that this is a valid scenario, it seems that entire sanctification is something that might not look a whole lot different in the life of the believer than the way their life looked the day before they became entirely sanctified. It seems to me that if they truly have surrendered their lives over to God that God would respond to this by giving them more and more grace. Honestly, the concept of entire sanctification confuses me, but maybe that is alright. Maybe this is because there will always be an element of mystery to the nature of God and the way that nature is imparted to us.

I know that when we are saved we must repent of our sins, and that this means that we must turn away from that which separates us from God. God’s Spirit living in us helps us to know what we should do and what we should not do, and that His Spirit does not act with some sort of rigid moralism. The Holy Spirit speaks to us in love for our own good, for the preservation of our soul. The Spirit checks us, and we feel guilt when we do something that goes against God’s best for us. I think that repentance is something that happens at the time of salvation, but I also believe that repentance is something that needs to continue on throughout our lives. It would seem that this might contradict what I said earlier about Christian Perfection being possible, but I do not believe this to be so. I believe that even those who have been perfected in love continue to repent. I think that this ongoing repentance is actually a sign of being perfected in love. This does not mean that the believer has let sin rule over or master them. It means that they are aware of their need of a Savior. They are aware that no matter how close they are to God, there is always the potential for sin in this life. Does this mean that the sinful nature is not truly eradicated within those who have been made perfect in love? No, I do not think so. I think that the potential for sin is always there, and that we act upon that in one way or another. We either allow God to have His way in us, or we choose to follow our own way in sin. John Wesley believed that the entirely sanctified believer did not truly sin, but that they carried infirmities in this life. He believed that these were not truly sins because they were not committed willingly against a known law of God, but he believed that we still needed to repent of these infirmities.[6] I would agree with this idea because I recognize that we do carry infirmities even after being entirely sanctified, and I believe that repentance is something that necessarily continues on throughout the believer’s life. However, I am unsure of Wesley’s idea of infirmities to a certain extent. He says that they are not true sins, so it would seem that the entirely sanctified believer is free from committing true sins, but this seems faulty to me. It seems as though those who have been entirely sanctified actually do commit “true sins,” meaning that even those who have been entirely sanctified have time where they willfully transgress a known law of God. If this is not the case, then I am not sure I have ever met anyone who has truly been entirely sanctified. However, I do believe that the Spirit works in the heart of the believer, convicting them of their sins and calling them to repentance. I also believe that those who have been entirely sanctified do not behave in the same way as those who do not have the Spirit behave, and even differently than believers who do have that Spirit but who simply may have not yet been entirely sanctified. But this is not simply an issue of behavior, it is an issue of the transformation of the heart. Paul writes, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!”[7] The believer who has been entirely sanctified is a believer who not only has the Spirit of God living in them, but whose own spirit has been changed by the Holy Spirit. The love of God is overflowing from them because they have allowed God’s love to fill them completely. This is why I believe that Christian Perfection is possible. It is not something that we do ourselves. It is the entire transformation of our own personal spirit by the love of God in the Holy Spirit. God is love, and where God is there is love. So if God is within every aspect of a person, their heart, their soul, their mind, their strength, then the love of God will be present and evident in every aspect of that person. The love of God is perfect, and this is how Christians can be made perfect. It is not anything that they have done. It is all by the grace of God. It is the grace of God that called out to us before we knew Him, it is His grace that causes some to not even remember a time when they did not believe, and it is His grace that fills us with His Spirit and allows us to make room enough for His love, and for Him Himself.

Irenaeus believed that God’s goal in creation was that mankind would be united with Him, and that they would continue to grow in their relationship with Him. He believed that God created us in His image as well as His likeness and with the potential to be more than what we are, but that sin entered our world and we fell, thus interrupting this process. He believed that Christ would have come as a human, God made into flesh, regardless of whether or not there was a fall, because God’s goal has always been to be united with us. This does not mean that we will one day become God or gods, but it means that not only did the incarnation, life, death, and resurrection of Christ restore the likeness of God within us, but it also restored our potential to become more than what we are. We are able to be united with God in love through the indwelling of the Holy Spirit in the body of the Church.[8] This concept is known as recapitulation, and it bears resemblance to the regeneration at work in believers. In this view, the sinful nature truly is eradicated within the church, and this not just in a heavenly state, but on earth. In Christ, who showed us how mankind was created to be, we see the collision of heaven with earth. God will establish His kingdom on earth in fulfillment of Christ’s prayer and the prayer of the Church, who is the bride of Christ, “May it be on earth as it is in Heaven.” The kingdom of Christ is not only spiritual, but physical. The two cannot be separated. Christian Perfection is not just perfection in the spiritual sense, but in the physical sense as well. The likeness of God has been restored within us, and one day our physical infirmities and diseases will be removed as well. God dwells in our hearts by the Holy Spirit, and we are united with Him through Christ. God is with us now, and He will continue to be with us. This is in agreement with the last recorded words of John Wesley upon his deathbed, which were, “Best of all, God is with us.”[9]



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[1] (eds.) Dean G. Blevins, Charles D. Crow, David E. Downs, Paul W. Thornhill and David P. Wilson. Manual/2009-2013 Church of the Nazarene. Kansas City, MO: Nazarene Publishing House, 2009, 33.
[2] Ibid.
[3] Phil. 2:13
[4] Ps. 51:5
[5] Mark R. Quanstrom. A Century of Holiness Theology. Kansas City: Beacon Hill Press, 2004, 86.
[6] John Wesley. On Sin in Believers, Sermon 13, 1763.
[7] 2 Cor. 5:17
[8] Irenaeus. Against Heresies.
[9] (ed.) Anonymous. How to Pray: The Best of John Wesley on Prayer. Uhrichsville, OH: Barbour Pub., 2007, 96.