DISTINGUISHING THE THINGS THAT DIFFER

Delbert R. Rose

Asbury Theological Seminary

"It is always tragic," writes Rev. John Baker, a British linguist and theologian, "when the blessings which the Lord has provided for His people in Jesus Christ become the occasion of discord and division in His Church. . . . With Luther and Zwingli the issue was over the Lord's Supper; with the leaders of the 18th Century Revival it was the sovereign grace of God . . . with some today it is the baptism in the Holy Spirit, and often the gifts of the Spirit as well..."2

For several years it has been my concern that we of the historic Wesley an movement dialogue meaningfully with those of the older "Deeper Life [or 'Higher Life'] movements" and with those in the younger Pentecostal and/or charismatic movements about "the Spiritfilled life." But I am aware that this can be done only as representatives of these groups arrive at some basic distinctions which are clearly evident in scripture, and then adhere to these, both in our understanding of the Scriptures as a whole and our labeling of Christian "experiences" which we profess.

This paper is intended to bring into sharper focus a few of these necessary distinctions with the hope that scholars in the various segments of evangelical Christianity may more fully investigate them in the light of all available exegetical, theologicalespecially biblical theologyand experiential insights. This paper is more an enunciation of postulates and illustrations of them than it is an exposition of scripture passages, presented with the hope that it may provoke research in depth and fruitful discussions among those vitallv concerned.

Guiding Principles

To clear away some of the confusion and consequent conflicts between the various groups stressing "the Spiritfilled life," I offer the following simple guidelines as a starting point for our investigationsbiblically and experientially .

First, biblical terms must always be interpreted in context, both in their narrower textual settings, and in their broader literary, historical, and theological settings.3 Trite as it will sound, it is nevertheless necessary to remind ourselves that the same word frequently carries different content and/or meaning in its various contexts. There is no better illustration of this fact than the biblical use of the words fill, filled, or full, and sanctify, or sanctifiedthe very words which are dividing rather than uniting many Christians who use these terms the most frequently in our time.

Second, progressive divine revelation within each of the Testaments, as well as progressive movement from the Older Testament into the New, must be taken very seriously,4 and never vitiated in order to bolster a theological system or to marshal support for a series of religious experiences no matter how precious these systems and/or experiences may be to our respective traditions. The biblical use of the term "filled with the Spirit" re markably illustrates this point.5

Third, in the historic process of biblical revelation it is not necessary for God to keep repeating a spiritual truth or principle for it to be very important in the interpretation and application of biblical teaching.6 Should we not ask ourselves7 How many times does the Lord have to utter a statement of principle for it to be true? Or how many times does a truth need to be repeated before we give it its full weight and significance in the interpretative process? While repetition is one of God's methods of riveting truth upon our minds,' He may not repeat some truths often which have a controlling position in valid biblical hermeneutics.

One such pronouncement of our Lord concerning the possible candidates for His baptizing them with the Holy Spirit illustrates this point. In John 14:1517, Jesus plainly declares that "the world"which needs and shall have the Holy Spirit's ministry of convicting or reproving of sin, righteous ness, and judgment (John 16:811)cannot receive the Pentecostal baptism with the Holy Spirit. It is reserved for those who already love their Lord and keep such commandments of His as they know.8 Should we not keep this principle in view as we exegete the Book of Acts?

Fourth, for Evangelicals, authentic Christian experiences will always corroborate sound biblical interpretation and will also help correct the erroneous interpretations At no time may religious experiences, as such, be trusted apart from, contrary to, or above the soundly exegeted passages of the written Word 9 "To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn" (Isa. 8:20, NASB).

Fifth, as those who are led by the Spirit of God, we will be zealous to honor Him who is called "the Spirit of truth" (John 16:1315; Rom. 8:14). One of the important ways to do Him honor is to rightly distinguish between truth and error, and to designate as accurately as we know how the spiritual changes He bringS into our lives.10

Sixth, if we take seriously the high view of scripture, namely, that the Holy Spirit is "the Master Mind" behind all scriptureas indicated in 2 Pet. 1:2021 and 2 Tim. 3:16then we have every right, it would seem, to expect Him to be consistent with himself. That being true, then ought we not to be able to find a consistent and harmonious pneumatology within the Bible? When we have rightly understood the revelatory process as it unfolds through the Law and the Gospels, into the Acts, and on through the Epistles and Revelation, the teachings therein on the Holy Spirit will mesh with support, and illuminate each other.11

Distinctions with a Difference

The following, in my judgment, are some of the necessary distinctions which must be recognized if an interpreter deals faithfully both with the Scriptures and the seemingly authentic experiential claims of multitudes of evangelical believers.

1. The phrase "filled with the Spirit" is a much broader and inclusive concept than the phrase "baptized with the Holy Spirit." The former phrase is applied to the Spirit's working under both covenants, whereas the latter phrase is apropos only under the new covenant (Exod. 31:23; 35:31; Acts 1:5; 2:4; 4:8, 31; 11:1517).

2. The phrase "filled with the Spirit" (i.e., "the Holy Spirit") does not always denote the same experiential reality within those biblical characters to whom it was applied. There was certainly a difference of inner relationship and reality between the Holy Spirit's filling Bezalel to work with Moses in building the Tabernacle (Exod. 31:23; 35:3034) and Jesus' being filled with the Holy Spirit at His Jordan baptism and wilderness testings (Luke 3:22; 4:1; and Acts 10:3738). And Bezalel's and Jesus' being filled with the Spirit must be distinguished from the experience of the 120 who were "filled" on the Day of Pentecost.

Peter interprets the Acts 2:4 experience as resulting in a heart cleansing (Acts 15:89), something which Jesus certainly did not need; and there is no evidenceor basis for believingthat Bezalel received this heartcleansing in Moses' day. For the sinless Jesus to be "filled" with the Holy Spirit would be an experience and relationship peculiarly His, especially so in the light of the fullnesses of the Spirit experienced either before, at, or after Pentecost by others.

3. The fullnesses of the Spirit discoverable within the Scriptures, and the New Testament particularly, have been classified by Dr. Daniel Steele as follows: a charismatic fullness, an ecstatic fullness, and an ethical fullness (i.e., a fullness of the fruit of righteousnessMatt. 5:6; Phil. 1:11).12 While these fullnesses need not be mutually exclusive, they are not identical in nature or content, nor are they necessarily experienced simultaneously, or inevitably by all believers.

Without reckoning with such distinctions as these kinds of fullnesses, we will encounter repeated contradictions within the biblical record itself as it was progressively revealed, and between that written Word and the testimonies of some Christians who seemingly have the ring of reality in their witness for Christ and abundant fruit of the Holy Spirita fullness of righteousnessin their lives (Phil. 1:11; Gal. 5:2223).

4. Since all men are fallible, we must be ready to admit we may not have given adequate consideration to all pertinent passages of scripture bearing upon valid Christian experience. Therefore we must be ready to reexamine the foundations upon which our professed biblical faith rests.

But equally important for some is that they admit that there may be a discrepancy between what Christians truly experience inwardly (and/or outwardly) in their relation to the Holy Spirit and the names or labels they attach to those experiences. In brief, sincere believers may attribute more or less to what they have experienced than spiritual reality demandsand/or scripture supports. When Christians and their respective communions use the same nomenclature to label religious experience which other Christians use, but with quite differing experiential content, it is inevitable that con fusion spreads and clash results among believers interested in "the things of the Spirit." 13

Kinds of Fullness Examined

It is not without great significance for this generation that the scholar saint Daniel Steele, writing in 1896, distinguished so clearly between three kinds of fullnesses in religious experiences recorded in the New Testament. Several years before the rise of the modern Pentecostal movements and the more recent charismatic movementswith their distinctive emphases upon the baptism with and fullness of the Holy SpiritDr. Steele pointed out these three kinds of fullnesses mentioned earlier in the paper: the charismatic, the ecstatic, and the ethical. 14

According to my findings, one of the mistakes most often made by adherents of the "Spiritfilledlife" theology is to regard the scripture phrase "filled with the Holy Spirit (or "the Spirit ) as always meaning the same reality. 15

There were fullnesses of the Holy Spirit before the Day of Pentecost, but these were not the Pentecostal baptism with the Holy Spirit; for He was not yet given, because Jesus was not yet glorified (John 7:3739). It was only after Jesus' ascension to the Father's right hand that He obtained for His disciples the longpromised Pentecostal gift of the Holy Spirit. Peter declared: "'Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear"' (Acts 2:33, NASB).

Following the Holy Spirit's descent on the Day of Pentecost upon the 120, there were subsequent infillings with the Holy Spirit upon those who had been in the Upper Room (Acts 4:8, 31). However, what occurred within Peter's heart in Acts 2:4 was not identical with what took place in Acts 4:8 and 31. In the Upper Room, Peter's heart was cleansed as well as his life empowered for service, whereas in Acts 4:8 and 31 a "fresh influx of power" entered the already cleansed heart of the apostle (2:4; 4:8, 31; 15:89).16

While Professor Robert A. Mattke called the Wesleyan Theological Society's attention to these distinctions I am here developing, in his 1969 paper on "The Baptism of the Holy Spirit as Related to the Work of Entire Sanctification," it is my deep conviction that the emphasis needs repeating today. 17

1. The Charismatic Fullness

The first person in New Testament literature to be designated as "filled with the Holy Spirit" was John the Baptist, who was thus filled from birth (Luke 1:15). Then Luke declares that both Elisabeth and Zacharias, John's parents, were filled with the Holy Spirit (Luke 1:41, 67). Obviously, they were not filled in the Acts 2:4; 10:4446; and 15:89 sense; for Jesus had not yet come to perform His earthly work and return to the Father to obtain for the Church the promised Pentecostal gift of the Holy Spirit (John 7:3739; 14:1517; Acts 2:33).

The fullness known by Elisabeth, Zacharias, and their son, John, was a charismatic fullness, because they were under the full influence of the gift of prophecy and doubtless of discernment as well 18 Even Old Testament prophets evidenced this type of fullness of the Spirit from time to time. The charismatic fullness became the experience of the 12 apostles and the 70 disciples whom Christ sent out to heal the sick and cast out demonsand for the Twelve to even "cleanse the lepers and "raise the dead" (Luke 10:1, 9, 17; cf. Matt. 10:1, 8).19

Although John had charismatic fullness from birth, he did not have the baptism with the Holy Spirit which he prophesied only Jesus could bestow (Luke 3:4, 16) . John's own confession to Jesus when the latter came to Jordan to be baptized with water tells us much Declining at first to baptize Jesus, John said: "'I have need to be baptized by You, and do You come to me?"' (Matt. 3:14, NASB). If John s fullness from his birth had been identical with the baptismal fullness that Jesus bestows, John would have recognized he already possessed that spiritual reality and would have rejoiced in it. Instead, he confessed his remaining need of Jesus baptizing work which was to begin on the Day of Pentecost.

From the experiences of several New Testament persons it is evident that a charismatic fullness is not to be equated with or necessarily linked with that fullness of the Holy Spirit which was promised to the waiting disciples in the Upper Room (Acts 1 and 2). It is clearly evident that a charismatic fullnessthat is, a gift or gifts bestowed by the Holy Spiritcan precede the Pentecostal baptism, or it may accompany, or possibly follow that Spiritbaptism bestowed by Christ.

It is clearly evident that being under "the full influence" of any one or more of the gifts of the Spirit is not one and the same reality as the dispensational baptism with the Holy Spirit; nor are the two inseparably linked with each other. No one of the Spirit s many gifts is unmistakable evidence or proof that a believer has received at Christ's hands his Pentecost, nor is the absence of any one or more of the gifts a witness against a believer possessing this baptism.

Both within the scriptural account and through the history of the Christian Church men have exercised gifts of the Spirit," Balaam, for example (Numbers 2224; 31:8, 16; 2 Pet. 2:1516), lacked that heart purity which the Holy Spirit creates when He comes upon believers in Pentecostal fullness. Even in His Sermon on the Mount, Jesus cautioned against possessing "gifts of the Spirit" and performing mighty feats in His name, yet lacking the "fruits of righteousness" (Matt. 7:2023).20

2. The Ecstatic Fullness

Dr. Steele defined ecstatic fullness as ' a temporary emotional fullness of the Spirit" which in and of itself leaves no permanent moral effect."21 The Random House Dictionary defines ecstatic as "an overpowering emotion or exaltation; a state of sudden intense feeling (of) rapturous delight." This ecstatic fullness doubtless accompanied Elisabeth's charismatic full ness as she responded to the Virgin Mary's testimony (Luke 1:4145). Mary herself felt a joyous exaltation as she exclaimed in the Magnificat, "'My soul exalts the Lord, and my spirit has rejoiced in God my Savior"' (Luke 1:46, NASB) .

John the Baptist also experienced ecstatic fullness, according to his personal testimony to his own disciples. For, said he, "'He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. And so this joy of mine has been made full"' (John 3:29, NASB).

Returning from their brief mission, the 70 disciples seem to have experienced this kind of fullness as well. However, Jesus cautioned them not to rejoice over the charismatic power to cast out demons, "'but rejoice that your names are recorded in heaven"' (Luke 10:1720, NASB). Their joyous report also gave Jesus an occasion to feel a similar manifestation of joy within himself. Of that moment Luke declares, "In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth . . ." (Luke 10:21). On a later occasion the Saviour told His disciples to ask of the Father in His name, that they might receive fullness of joyobviously an ecstatic fullness (John 16:24).22

At His Olivet ascension the glorified Jesus blessed His watching disciples as He was departing from them. Luke says of them that "they returned to Jerusalem with great joy, and were continually in the temple, praising God" (Luke 24:5253, NASB). So even before they were filled with the Holy Spirit on the Day of Pentecost the disciples were experiencing high moments of ecstasy or periods of exalting joy. Then in Acts 13:52, we read that the Christians of Pisidia "were continually filled with joy and with the Holy Spirit" (NASB). Obviously, persons might have one of these fullnesses without always possessing the others. At Pisidia the Christians were experiencing them simultaneously.

But an ecstatic fullness also accompanied the conversion of the Samaritans under Philip's ministry (Acts 8:8) before the Holy Spirit fell upon them. This joy has often manifested itself during revival periods throughout church history. It has been known to be recurrent in the lives of many Christians even before they received the baptism with the Holy Spirit in His purifying presence, as well as after that crisis experience. 23

During my years as a student pastor one conversion stands out above all others occurring under my observation then, or ever since. I met a man at the rural church on my twopoint charge in Iowa Methodism who was given by his doctors but two years to live. With a wife and five children dependent upon him and employed by the welfare department of the county, he had little in his future to look forward to, though he was but 38 years of age. By whatever measure you looked at him he was bankruptphysically, financially, morally, and spiritually. He was a social outcast in the eyes of many of his more respectable neighbors and relatives.

But on a cold January night. in his own sparsely furnished home, I saw that man weep and pray his way into the Saviour's presence. Without either of us asking the Lord for it, the Lord healed that seeking sinner of his basic malady that very night as well as saving his soul. For the next eight months he lived in an ecstasy. The Lord scarcely allowed him to feel the threat of the tempter's darts. And whenever he heard me preach about advanced steps in grace beyond conversion, he would say, "Why, the Lord did all of that for me the night He saved me!"

Without directly discounting my immature brother's testimony, I sought to alert him to the fact that if he should ever discover in some tomorrow that there were as yet spiritual lacks and carnal drives within his soul he should remember that the same Lord who cleaned up his outward life and broke off his evil habits could also cleanse his inner life and give him a holy heart.

After eight months of almost continuous joy over sins forgiven and conscious fellowship with the Lord, my friend came down from those mountaintops of ecstasy and entered the valley of temptation and testing. There, within a few hours or days, the badness in his tempers showed up, and the selfishness in his ambitions, and a basic "proneness to evil" which he had no idea lingered on in his soul during the many months of a "spiritual high." At a Sunday evening altar service, this brother came hurriedly to the front and in less than three minutes on his knees arose to spontaneously witness to the purifying flame of the Spirit that had entered into his spirit.

More than three decades have passed and my lay friend still witnesses with clarity and joy to both his conversion and the spiritual ecstasy that was his for months; but also that, without backsliding, he moved subsequently into the baptism with the Holy Spirit, which was also accompanied with its own special fullness.

Christian biography and histories of revivals corroborate the fact that an ecstatic fullness can precede, accompany, and/or follow the crisis of the Pentecostal baptism. Consequently, overflowing joy or "an emotional high" is neither proof nor necessary ingredient of the baptism with the Holy Spirit. 24

3. The Ethical Fullness

The third kind of fullness, says Steele, may be called "ethical fullness." When Peter stood up in the first general conference of the Early Church recorded in Acts 15and told of his firsthand participation in the Jerusalem Pentecost for the Jews and in the Caesarean Pentecost for the Gentiles, he as an inspired apostle was giving the official interpretation of the meaning of Acts 2:14 and 10:4447. What happened in each instance was this: The ascended Christ was baptizing the Jewish believers with the Holy Spirit (Acts 1:5, 8; 2:14) and doing the same for those Gentile believers (Acts 10:44 47; 11:1517), just as John the Baptist had prophesied Jesus would do (Luke 3: 1617) .

In the Acts, only the risen Jesus and Peter use the phrase "baptized with the Holy Ghost [Spirit]" (Acts 1:5; 11:1517). While Jesus talked of power connected with that event in the Christian's life, Peter talked of purity of heart (1:5, 8; 15:89). The last time Peter's voice is heard in the Acts he speaks of an ethical fullness constituting the core of the Pentecostal baptism with the Spirit And in that official reporting, Peter omits all reference to the charismatic and/or ecstatic manifestations attending the Spirit's advent.25

In a word, to be baptized with the Holy Spirit is a fullness of a specific kind This experience may or may not be accompanied by "an emotional high," or by some one of the spiritual gifts. Neither "ecstasy" nor any one of the Spirit's "charismata" is essential to, or evidence of, the Saviour's baptizing work.

Time does not permit to show that even though the Corinthians were "not lacking in any spiritual gift" (1 Cor. 1:7, RSV), they were yet spiritual babes, with carnal hearts, still infected with jealousy and strife, and puffed up with "selfimportance" (4:18, NEB); and still proud of themselves (5:2, NEB) that they could tolerate the incestuous person in their midst "instead of being overwhelmed with grief at having to expel from . . . [their] number the man who had done this" (5:2, Godspeed).

Whatever the truth is about the baptism spoken of by Paul in 1 Cor. 12:13, namely, "For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit" (NASB), it seems definitely not to have been identical with the baptism with the Holy Spirit (and with fire) which John the Baptist prophesied Jesus would bestow, and which Jesus himself promised to disciples, and which Peter personally possessed and preached. For the Spiritbaptism Jesus administered was heartcleansing and powerbestowing for holy living and servmg.26

The Corinthians were still the other side of that relationship with the Spirit, for Paul uses stern reproof and earnest exhortation to move them forward into full cleansing. "Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1, NASB). Although in the body of Christ, these Corinthian Christians lacked that heart purity which the Pentecostal baptism that Jesus bestows brings to believingly obedient disciples (Acts 5:32; 15:89) .

With Daniel Steele, the American holiness movement's most oft quoted scholar for several decades of its history, we must conclude that the phrase "filled with the Holy Spirit" is "not a certain prooftext of entire sanctifica tion. Yet there is a kind of fullness of the Spirit which must imply entire sanctificationthe permanent gracious presence of the Holy Spirit in the soul in His fullness, not as an extraordinary gift but as a person having the right of way through soul and body, having the keys to even the inmost rooms, illuminating every closet and pervading every crevice of the nature, filling the entire being with holy love. This we may call ethical fullness, or fullness of righteousness, to distinguish it from the ecstatic and the charismatic fullness . " 27

This paper is in your hands. Let us hear from you who will accept the challenge to develop an indepth study on the distinctions herein discussed.

REFERENCE NOTES

1. Phil. 1: 10John Broadus, et al., The New Testament of Our Lord and Saviour Jesus Christ (ABUV).

2. John Baker, Baptized in One Spirit: The Meaning of I Corinthians 12:13 (Plainfield, N.J.: Logos Books, 1967), p. 7; John R. W. Stott, The Baptism and Full ness of the Holy Spirit (Downers Grove, Ill.: InterVarsity Press, 1970), passim; Anthony A. Hoekema, Holy Spirit Baptism (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1972), passim; J. Rodman Williams, The Era of the Spirit (Plainfield, N.J.: Logos International, 1971), pp. 964; Donald L. Gelpi, Pentecostalism: A Theological Viewpoint (New York: Paulist Press, 1971), passim.

3. John R. W. Stott, "The Great Commission," Christianity Today, Vol. XII, No. 15 (April 26, 1968), p. 5; Robert S. Candlish, The First Epistle of John (Grand Rapids, Mich.: Zondervan Publishing House, n.d.), see "Preface to First Edition."

4. Thomas Dehany Bernard, The Progress of Doctrine in the New Testament (New York: Robert Carter & Brothers, c. 1867), p. 26.

5. Delbert R. Rose, "Distinctions Which Clarify," Herald, Vol. 79, No. 17 (April 10, 1968), pp. 17, 21.

6. Only twice in the Old Testament (Gen. 14:18; Ps. 110:4), and not once in the New Testament outside the Epistle to the Hebrews, are the name and the office of Melchizedek mentioned; yet the abiding, high priestly ministry of Jesus Christ is supremely typified by this unique character contemporary with Abraham.

7. Howard T. Kuist, These Words upon Thy Heart (Richmond, Va.: John Knox Press, 1947), pp. 8183, 16567.

8. Charles Ewing Brown, The Meaning of Sanctification (Anderson, Ind.: The Warner Press, 1948), pp. 107f.; Richard S. Taylor, Life in the Spirit (Kansas City, Mo.: Beacon Hill Press of Kansas City, 1966), pp. 7690.

9. George A. Turner, "John Wesley as an Interpreter of Scripture," Inspiration and Interpretation, ed. John F. Walvoord. An Evangelical Theological Society Publication (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1957), pp. 17378.

10. Daniel Steele, The Gospel of the Comforter, an abridgement by Ross E. Price (Kansas City, Mo.: Beacon Hill Press, 1960), pp. 1314.

11. F. F. Bruce, The Message of the New Testament (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1972), pp. 12, 112; J. J. Van Oosterzee, The Theology of the New Testament, trans. by Maurice J. Evans (New York: Dodd & Mead, Publishers, MDCCCLXXI), pp. 42737.

12. Daniel Steele, A Defense of Christian Perfection (New York: Hunt & Eaton, 1896), pp. 10811.

13. Charles J. Fowler, Back to Pentecost (Philadelphia: Christian Standard Co., Ltd., 1900), pp. 91110. Dr. Fowler was for 25 years president of the National Asso ciation for the Promotion of Holiness (now the Christian Holiness Association). In this volume he briefly contrasts the views of R. A. Torrey, the Congregationalist, with those of S. A. Keen, the Methodist. See also: J. Edwin Orr, Full Surrender (London: Marshall, Morgan & Scott, 1955), p. 120.

14. Steele, A Defense of Christian Perfection, pp. 10811.

15. Fowler, Back to Pentecost, pp. 11122; Steele, The Gospel of the Comforter, pp. 141ff.

16. Delbert R. Rose, "Luke's History of the Holy Spirit," Asbury Seminarian, Vol. VIII, No. 2 (springsummer, 1954), p. 13.

17. Robert A. Mattke, "The Baptism of the Holy Spirit as Related to the Work of Entire Sanctification," Wesleyan Theological Journal, Vol. 5, No. 1 (spring, 1970), pp. 3031.

18. Rose, "Distinctions Which Clarify."

19. Steele, The Gospel of the Comforter, pp. 14345.

20. Ibid, pp. 141ff.

21. Steele, A Defense of Christian Perfection, pp. 10811.

22. Rose, "Distinctions Which Clarify."

23. A. B. Earle, Bringing in Sheaves (Boston: Published by James H. Earle, 1869), pp. 6280, 36384.

24. Ibid.

25. Rose, "Luke's History of the Holy Spirit," pp. 1416.

26. Ibid.; Rose, "Distinctions Which Clarify."

27. Steele, A Defense of Christian Perfection, pp. 11011.