Chapter 7

Years of Transition (1926-1933)

H. Orton Wiley left Northwest Nazarene College (NNC) in 1926 after completing a ten-year contract with the school. He returned to Pasadena Nazarene College (PNC) as president. During the summer of 1926, Wiley assumed administrative responsibilities at PNC, the same college he left ten years earlier. Unfortunately, PNC was not in better financial condition than NNC. The depression years of the late 1920's and early 1930's financially strapped the college and its students. However, PNC established itself with the denomination as a highly-regarded educational institution. Wiley envisoned the institution to be more than a training ground for future ministers. After he returned to PNC, the college fully adopted a commitment to liberal arts with the intention of preparing students intellectually as well as spiritually. 

The Return to Pasadena Nazarene College (1926-1929)

Wiley returned to Pasadena Nazarene College (PNC) in 1926. With his presidential leadership, the college took on a more "academic" and less "sectarian" atmosphere. Wiley's "broader perspective and flexibility" assisted the college in building a diverse library and adding new faculty with progressive views. Ronald Kirkemo offered the example of Wiley's hiring of Lester Ketchum, a psychology professor, who encouraged his students to read William James and also added John Dewey's educational books to the library.[380] The hiring of Ketchum began the broadening of the curriculum to include scholars outside of sectarian boundaries. According to Kirkemo, PNC reflected a suspicious atmosphere prior to Wiley's return that was quite conservative intellectually. This situation attracted a constituency that did not trust a more scientific, progressive worldview.

 Wiley's first challenge included the liquidation of outstanding debt and to raise funds for capital campaigns. During his first year as president, he reassured the college's constituents that the college intended to operate on sound principles and undertake a progressive plan for getting out of debt. In a published advertisement, Wiley laid out the "Principles of Administration" for his return to PNC.[381] The college, he assured readers, would continue to keep "spirituality at the front" and maintain the "evangelizing agency of the liberal arts college" in preparing young church leaders and ministers. In doing so, Wiley acknowledged that technical training and professional graduate studies were not part of his mission for PNC. That, according to Wiley, was left to "state" institutions. For a church-related college like PNC, the mission was to surround young people with prayer "during the formative period of life." 

For the benefit of the church's young people, Wiley proposed to raise $60,000 in 10 subscriptions of $2,000 and 15 subscriptions of $1,000, plus numerous smaller amounts to make the balance. Wiley promised that "no public appeals will be made unless especially desired by the churches" and "no subscriptions will become valid until $40,000 has been collected." Seven church leaders and officials wrote letters of recommendation for the business manager that appeared in the promotional piece.[382] These assurances alleviated the concerns of the church constituency with the introduction of another fundraiser. The last line of the two-page promotional piece sums up the concerns of a college in debt: "Give the new administration a chance."

 Although debt was reduced and curriculum modernized, the campus was left without new buildings since Phineas F. Bresee, the college's founder, presided over the campus. According to Kirkemo, the dilapidated buildings were cramped and even embarrassing to the city of Pasadena. "The city, in fact, was threatening to condemn the buildings unless they were remodeled and brought up to code."[383] There were no funds for building or remodeling. The task of building the college was left to one of Wiley's former students-Orval J. Nease, a graduate student and pastor, and also one of Wiley's "favorites" from his first term as a college president in Pasadena. Wiley continued his duties as President, even submitting the President's report in September 1928, while managing his responsibilities with the magazine.[384] On January 31, 1929, the Board of Trustees elected Nease as the new President. It was about six months since Wiley had accepted the surprising and significant invitation to become the editor of the denomination's flagship periodical, the Herald of Holiness. 

Herald of Holiness (1928-1936)

 In 1912, the Church of the Nazarene began publishing the Herald of Holiness as the official publication for the denomination.[385] Originally sixteen pages, the publication was enlarged to thirty-two pages in 1925; yet the cost to readers remained the same. According to a 1928 report, the denominational publisher took a single substantial loss of over $6,700.[386] The number of subscriptions fluctuated over four years with an average of 21,100 with J. B. Chapman as editor. After Chapman was elected as a general superintendent, the highest elected office of the denomination, the General Assembly began the process of electing a new editor. 

The delegates elected Wiley to be the new editor. Having recently returned to Pasadena College, Wiley hesitantly accepted the results of the election. The General Assembly minutes reported Wiley's decision:

Dr. H. Orton Wiley announced his decision with regard to accepting the election as Editor of the Herald of Holiness. He stated that with the necessary time allowed to make proper adjustments, he would undertake the work. This announcement was greeted with enthusiastic applause and the Assembly rose to it feet showing its appreciation of and respect for Dr. Wiley.[387]

The standing ovation emphasized Wiley's growing reputation as a denominational leader. After having spent his entire professional life in higher education, Wiley, now 51 years old, extended his influence beyond the college campus. Wiley served as editor for the Herald of Holiness for eight years (1928-1936). Wiley moved to Kansas City in 1929, so he could oversee the production of the periodical at the offices of Nazarene Publishing House.

 The first issue of the Herald of Holiness after Wiley's election, and prior to his move to Kansas City, emphasized his concern for higher education and reflected his hesitancy to move into editorial responsibilities at the Herald. The 1928 report of the general superintendents may have been the source of Wiley's hesitancy to leave the work of higher education. They reported: 

It is a well known fact that all churches begin their spiritual degeneration in and through their educational institutions.as the schools furnish men and women the church needs and demands for her perpetuity and divine idealism, [the denomination's colleges] will be loved and supported by the people.[388]

In his last article as the departing editor, Chapman stated that the election was unanimous for this man "who for many years has been on the prevailing side of every problem, a school man, a scholar as well as a gifted preacher."[389] Another respected Nazarene leader wrote: "to mention Pasadena College was in the same breath to mention Dr. Wiley."[390] 

Less than a month after becoming editor, Wiley reiterated the purpose of the Church of the Nazarene and the focus of his editorship by writing, "we have but one great purpose--to preach the gospel to the world and press people into the fullness of the blessing of the Christ." and "to fulfill the great commission given to us by our Lord Jesus Christ."[391] In light of this affirmation of the church's purpose, Wiley used the Herald of Holiness to voice his concerns for the denomination to consider more issues in the areas of education and theology.

 By the end of the summer in 1928, Wiley wrote articles on higher education and the doctrine of entire sanctification. Wiley voiced his concern that Nazarene colleges seek accreditation in an article aptly titled, "Standardizing Our Colleges." Wiley explained the "primary work" of a Nazarene college was not "education but evangelization."[392] Therefore, undergraduate liberal arts education superceded professional graduate studies because adolescent minds of eighteen to twenty-two year olds were considered more susceptible to conversion experiences than older adults.[393] Nazarene higher education was evangelical education-a place for religious conversion and nurture as well as intellectual growth. In the same issue, an article by Wiley discussed technical theological ideas about the objective and subjective aspects of the doctrine of entire sanctification. The article, like many others written by Wiley, read more like one of his college lectures in theology only in written form.[394] Although the periodical was designed for popular consumption, Wiley assumed that its readers would also appreciate mature discussion of issues related to his professional concerns.

 From Wiley's first issue as editor, his commitment to education was evident. Wiley wrote, "The work of education lies at the foundation of all progress and will be given the attention it deserves."[395] In September 1928, as colleges began in the fall semester, Wiley added two articles on higher education. Wiley also returned to his roots by publishing articles written by one of his mentors, Phineas F. Bresee.[396] During his years at the Herald of Holiness office in Kansas City (1929-1933), Wiley also co-authored two books on lay teacher-training with E. P. Ellyson, director of church school publications and former president at Nazarene University.[397] However, a former student of Wiley's noted that Wiley was not adept at editorial work. W. T. Purkiser wrote, "Many of [Wiley's] editorials, while a delight to the scholarly, tended to be above the heads of the majority of his readers."[398] 

The circulation of the Herald of Holiness, however, increased during the first four years (1928-1932) with Wiley as editor.[399] The circulation jumped from 14,535 to 38,211 in less than one year. Church membership also increased substantially from 68,000 to 102,000 members.[400] When the number of subscriptions began to slip during the last few months of the quadrennium, Wiley decided to decrease the subscription cost from $1.50 to $1.00. The "outstanding achievement" of Wiley's first term on the job was a matter of arithmetic. The lower subscription rate and higher church membership combined to give wider circulation of the periodical during the years of 1928 to 1932.

 During the Wiley's second term as editor from 1932-1936, paid subscriptions hovered around 32,316.[401] The large circulation could be attributed to the 40% increase in church membership during the same period.[402] However, four years after Wiley left the editorship, the fully paid subscriptions tallied 36,990, an increase of about 4,000, while church membership increased by 31,134.[403] During Wiley's editorial responsibilities at the Herald of Holiness from 1928-1936, circulation of the periodical increased by 65% (21,100 to 32, 316) compared to a 52% increase in church membership (approximately 68,000 to 130,000). In 1936, Wiley was again elected to edit the Herald of Holiness, instead he decided to return to Pasadena College once again as president.

 Wiley's report as the executive secretary of the General Board of Education in 1936 may have hinted as to why he wanted to return to college leadership. Wiley reported that enrollment in liberal arts colleges almost doubled from 1932 to 1936 (697 to 1,210 students).[404] The report also suggested that $600 be given from the General Budget of the denomination to each college for students preparing for ministry. Furthermore, Wiley recommended that $1,000 be given to each college for an "endowment" fund for student loans.[405] However, the dominant reason for the college's Board of Trustees to ask Wiley to return to Pasadena was the fact that the school once again incurring debt for more than $82,000.[406] James Jackson, a former student and colleague of Wiley's, provided insight into why Wiley returned to Pasadena for the third time: "When he came back the last time, they had built a new building-an administration building-and a big debt. Like [Wiley] said, he cleared the debts and then when the college got back into trouble, they'd call him back."[407]

Called Back to Pasadena College

 In 1933, Wiley was called back to Pasadena Nazarene College. Wiley's commitment to higher education had continued during his two terms as editor of the Herald of Holiness (which he continued until 1936). When he left Pasadena in 1928, Wiley was not easily forgotten by the students, faculty, and administrators in Pasadena. In the year he left Pasadena to take the editorship in Kansas City, the 1929 La Sierra, the student yearbook at PNC, highlighted the campus' appreciation of his dedication to higher education. The dedication was written by the student editor:

Dedication to: Dr. H. Orton Wiley whose years of sacrifice and toil has paved the way for higher standards in Christian Education, and whose Godly life and Holy Example has inspired us to build Christian Character and live lives of usefulness, we gratefully dedicate this thirteenth volume of La Sierra.[408] 

The student editor was Lester Wiley, Dr. Wiley's son who was a senior that year at PNC. Clearly, Wiley was missed by more than family members, especially as the College once again slipped into indebtedness. Orval J. Nease followed Wiley in 1929 as President of PNC. Nease stayed long enough to build a new administration building and a new load of indebtedness.

Orval J. Nease

 When Wiley began his move out of the presidency at PNC during the last half of 1928, he encouraged a transition of leadership through the hiring of a Vice-president. Orval J. Nease, an influential pastor and "favorite" former student of Wiley's, was asked to fill the vacancy.[409] One of Nease's first tasks was to begin building a new administration building.

The new administration building was not so much a luxury, but a necessary addition to a cramped campus. The city of Pasadena actually threatened to condemn parts of the campus unless improvements were made.[410] The building project began during the national financial crisis of 1929. Subscriptions pledged toward the project went unfulfilled.[411] 

Although Nease helped pay down $60,000 of previous indebtedness, the new, fireproof administration building incurred of more than $83,000.[412] By 1932, despite difficulties in the fundraising process, Nease reduced the debt to $64,000. A little too late for the Board of Trustees, Nease was asked to resign in 1933.[413] However, Nease continued to support the College upon his resignation. After his election to the general superintendency, Nease toured the Southwest educational zone raising funds for PNC.[414] Wiley replaced Nease as president at PNC while retaining his responsibilities for the Herald of Holiness.

Summary

 In 1926, Wiley returned to Pasadena Nazarene College to tackle their growing financial and academic challenges. In only two years, Wiley had pulled the college out of debt. However, in 1928, he was elected to serve as the editor for the Herald of Holiness. During the next eight years, Wiley gave much publicity to two issues he thought dear to the denomination: the support of higher education and a careful explanation of entire sanctification, its central doctrine. In 1933, while still editing the Herald of Holiness, Wiley returned to Pasadena to replace his former student, Orval J. Nease, as president at PNC. In face of growing indebtedness and a shrinking enrollment, Wiley returned to the college while editing and writing for the denomination's newspaper. Wiley considered it necessary to return to Pasadena and accept again the challenge of his mentor, Phineas Bresee, to "stand by the college."[415]

Herald of Holiness

The following articles represent a sample from the biweekly periodical during the years that Wiley was the editor. They are of particular interest because there is an element of interaction between the readership and the editor about theological issues concerning the doctrine of holiness. Wiley the editor maintained the role of educator, and the Herald of Holiness became a printed "classroom."

HONEST INQUIRIES ON HOLINESS

(Originally published on October 9, 1929, Herald of Holiness)

In our editorial column last week we published a letter asking for information concerning certain phases of the doctrine of entire sanctification, the three specific requests being:

1. That scriptural proof be given that the Lord's prayer for the sanctification of His disciples was fulfilled at Pentecost;

2. That Bible proof be advanced showing that the baptism with the Holy Ghost and entire sanctification are synonymous; and

3. That we make clear the difference in relationship which the Holy Spirit sustains to the regenerated believer, and to one who is entirely sanctified.

It will be noted that these questions are all closely related to each other and grow out of a failure to clearly apprehend the nature and offices of the Holy Spirit. The first question concerns the nature and import of the gift of the Spirit; the second has reference to a distinction in the offices of the Spirit and is concerned with the relation of His work in the baptism to His work in sanctification; while the third has reference to the distinction between the work of the Holy Ghost as a life-imparting Spirit, and as a purifying, hallowing flame.

It is evident that if our inquirer could bring himself to fully believe that the words sanctification" and "baptism" both had reference to cleansing or purification, much of his difficulty would vanish. This he himself admits when he says, "I know that there is a teaching prevalent through all current holiness literature that 'baptism' means 'cleansing,' and hence it would be correct to say that the baptism of the Spirit means the cleansing of the Spirit. Now if this is a fact it would be a strong argument to me and would settle the question, but I have looked and asked in vain for a number of years for the positive proof that 'baptism' means 'cleansing.' No dictionary that I have consulted so says. I should like very much to know how this conclusion is reached."

On reading this, we turned immediately to our office dictionary, Webster's New International, and looked up the definitions given of the words "baptism" and "baptize," and also sanctification" and "sanctify." Here is what we found. "Baptism" is an act or experience by which one is purified, initiated, named or the like, as in baptism by water, as, formerly the ceremony of blessing and naming a bell or a ship; hence any purifying or sanctifying experience or ordeal." Under the same head the Jewish Encyclopedia is quoted as follows, "A religious ablution signifying purification or consecration." The word "baptize" as a verb is defined as follows, "To submerge in or to overflow, cover or affect with, something after the manner of baptism with water, or so as to cleanse, purify, initiate, etc.; hence, to cleanse; to purify;" and the following Scripture reference is quoted in this connection, "John indeed baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."

We turned to the word "sanctification" and this is what we found, "Act of sanctifying, or state of being sanctified; esp. Theol. the act or process of God's grace by which the affections of men are purified, or alienated from sin and the world, and exalted to a supreme love to God; also the state of being thus purified." The verb "sanctify" according to the same authority means "to make free from sin; to cleanse from moral corruption and pollution; to purify," and quotes the following Scripture verse from the very chapter in question, John 17:17, "Sanctify them through thy truth."

The word "sanctification" therefore, has reference more to the nature of the work accomplished, that is, purified from sin and made holy; while the "baptism" with the Holy Ghost is Christ's means of accomplishing this end. We are sanctified by the baptism with the Holy Ghost; and this is accomplished in answer to simple faith in the all-cleansing blood of Jesus.

It should be borne in mind also, that the Holy Spirit has various offices, conveniently arranged in three main divisions, (1) the baptism; (2) the sealing; and (3) the anointing. The first term alone, the baptism," has reference to his purifying work, and is used by the glorified Christ himself, and also by the apostle Paul; the second is especially a Pauline term and has reference to the establishing of Christ's ownership of those whom He has sealed by His Spirit, and this "sealing" by the gift of the Spirit becomes an "earnest" of our inheritance which stretches on out to the time of the resurrection wherein our bodies shall be glorified and we ourselves be brought into the fullness of our inheritance; and the term "anointing" is especially a Johannine term, and signifies the abiding presence of the Holy Spirit as an authoritative Teacher and Guide into all truth, as well as an empowering Spirit.

In future articles it is our purpose to discuss, (1) The Fulfillment of Our Lord's Prayer; (2) The Baptism with the Holy Ghost and Entire Sanctification; and (3) The Offices of the Holy Spirit. It is our purpose also in a future article to discuss the "Twofold Gift of the Holy Ghost" and make an effort to present term "baptism" is not applied to Jesus as indicative of the power conferred upon him by the Father. It is recorded that God anointed Him with the Holy Spirit; and Jesus declares of Himself, "that the Spirit of the Lord is upon me, because he hath anointed me to preach." Jesus was not "baptized" with the Spirit because He had no sin from which to be purified; He was anointed with the Spirit and in this power went about doing good while on earth, and in the same power offered Himself without spot to God. When, therefore, he refers to the gift of the Spirit as empowering His disciples to witness for Him, he omits the term "baptism"-a term which he uses only in relation to the sin question.

Even the casual reader can scarcely fail to notice that in our Lord's discourses with His disciples, as recorded in the first chapter of the Acts, He twice mentions the gift of the Holy Spirit-once a backward look in which He places the baptism with the Holy Spirit over against John's baptism; the other a forward look in which the Holy Spirit is viewed as empowering the disciples for authoritative witnessing. Since the work of Jesus is twofold, the work of the Holy Spirit likewise must be twofold, for the Spirit originates nothing of Himself, but carries into effect the provisions of Jesus. As Jesus made atonement for sin, so the Holy Spirit brings this atoning work to its spiritual perfection in the life of the believer; and as Jesus lived a life of obedience in the flesh, so He secures for the believer the same Holy Spirit to dwell as a Paraclete, enshrining His own life in us and enabling us to authoritatively witness to our risen Lord.

*****

SANCTIFICATION AND THE BAPTISM WITH THE SPIRIT

(Originally published on January 15, 1930 issue of the Herald of Holiness)

The question is sometimes asked, "What is the distinction between sanctification and the baptism with the Holy Spirit? Are these terms identical in meaning and do they represent the same experience in grace?" In the general sense of securing to the believer an experience of holiness in heart and life, they may be considered identical; but more specifically, sanctification has reference to the act by which we are made holy, while the baptism with the Holy Spirit refers to the means by which this act is accomplished. We are, therefore, sanctified by the baptism with the Holy Spirit and brought into a state of holiness-all this being accomplished through faith in the meritorious blood of Jesus.

We make the above distinction in an attempt to clear away some of the confusion which has arisen concerning the technical use of these terms. The relation of sanctification to the baptism with the Spirit is a question not only troublesome to individuals, but it marks the dividing line between certain great schools of theological thought. The holiness movement, following the Wesleyan teaching concerning entire sanctification, has ever regarded the baptism with the Spirit as purifying the heart from inbred sin and making it holy. In Wesleyan terminology, however, the term baptism is not given the same prominence which attaches to the word sanctification. What is commonly known as the Keswick teaching held in this country by the Moody schools and others of a more or less Calvinistic trend, regard the baptism with the Holy Spirit as an enduement of power for service bestowed upon Christians subsequent to their conversion, but not as eradicating the inherited depravity of the heart. This school, therefore, overlooks one important phase of the Spirit's operations, and further it confuses the minds of the people by associating the idea of power with the word "baptism," rather than with the term "anointed" as used in the Scriptures.

As a result of this confusion of terms, there has .grown up a "pentecostalism" in which the term "baptism" is given special prominence, but which invariably is used to denote a gift of power, rather than a work of grace. While its general tendency is toward the Keswick position of suppression rather than eradication of the carnal mind, there are a few who in an attempt to preserve the experience and the term "sanctification" makes the "baptism" a third epoch in the experience of the believer. Where pentecostalism is associated with what is commonly called "the tongues" the baptism is sometimes regarded as a second work of grace, and sometimes as a third, but in either case, the power to speak in tongues is regarded as the evidence of the "baptism."

*****

ERRORS RESPECTING ENTIRE SANCTIFICATION

(Originally published on February 19, 1930 issue of the Herald of Holiness)

Many of the errors respecting entire sanctification have their foundation in wrong views of regeneration. There are some who err in regarding regeneration as the creation of a new spiritual essence, and this leads them to inquire how God can permit imperfection in this new creation. Others regard it as a change of heart in the sense of an organic or constitutional change in the nature of the soul, and therefore fail to understand why it should not be total. Those who maintain either of the above positions generally find it difficult to understand the doctrine of entire sanctification as a second work of grace. As a consequence, their false theories respecting the doctrine and the deeper experiences of their hearts are always at variance. Truth as found in the Word and truth as revealed in human experience always agree.

Regeneration is neither a literal creation of a new spiritual essence nor an organic change in the constitutional nature of man, but as the name indicates, a reproduction of spiritual life-the life which originally existed in man at his creation but was lost through transgression and sin. Man lost none of the constitutional powers of his being in the fall; he lost communion with God through the Spirit. He still possessed the essential powers of personality-intellect, feeling and will-but separated from God his intellect was darkened, his affections alienated, and his will perverted. No possible mode of restoring spiritual life remained except that which would reunite the soul to God. It was for this reason that Christ became incarnate, bringing spiritual life back into the race in His own Person, and therefore, became the Prince of Life to all who by faith should be united to Him.

Regeneration is the reproduction of spiritual life-the reuniting of the soul with the Author of all life. The soul, still retaining its natural powers, submits its dead spiritual powers to God that they may be brought to life through Jesus Christ. Supposing, then, that by an act of faith the soul is again established in communion with God through his Son, Jesus Christ, what takes place? With, the intellect formerly darkened by sin, man now apprehends God as His Father with his affections once alienated, he now feels and enjoys the presence of the Spirit; while with his will he now turns from sin and cleaves with purpose of heart to God. No new spiritual essence has been created, no change in the organic constitution of the soul, and yet life quickens the whole being. The soul has been reunited with God, and divine energy, as a life current, again pervades the soul of man. God's life has been imparted to the soul. The regenerated man has become a partaker of the divine nature. God has become his Father by a spiritually generative act, and therefore the same spirit toward the Father which is possessed by the Eternal Son is given to the spiritually regenerate, awakening in them the consciousness of sonship. The new birth, therefore, is the culminating fact in real conversion.

But as life and the quality of that life are distinct and separate things; so also is life and the conditions under which that life exists. No one will maintain that life is extinct in the natural body because disease exists; neither will any maintain that because life exists the body is always free from pain. These things are distinct and separate. To the impartation of life; theologians apply the term regeneration; to the treatment of the quality of that life the term sanctification. This is easily understood when it is borne in mind that man is a twofold being-at once an individual and a member of a race. Sin must therefore be two-fold-an act and a state of existence.

As an individual, man is a sinner and is under the sentence of death. The first step, therefore, in his redemption is deliverance from the condemnation of sin, wrought through the blood of Christ which was shed for the remission of sins; and with the removal of the death penalty man is restored to justification of life. Justification, or the forgiveness of sins is a judicial act-something done for us; while regeneration is something done in us as a result of the changed legal relationship. And because the sentence of death is removed, God sends the Spirit of His Son-the very spirit of sonship-into our hearts by which we cry, "Abba, Father!" This consciousness of sonship is wrought by the same Spirit which dwelt in Jesus Christ; and this new life emanating from Him who is holy is necessarily holy. Being pure, this new life is likewise purifying in its effects, and man becomes holy throughout the entire sphere in which this new life operates-that is, the range of his individual responsibility.

But man is more than an individual, he is a member of a race and as such is a partaker of the depravity of a fallen race. There is in him the pollution of original sin, which as defined by the creed is, "the corruption of the nature of every man that naturally is engendered of the offspring of Adam." Although it is the current fountain from which all overt acts of sin flow, it cannot be forgiven because man as an individual is not responsible for it. It is the disease of his nature by virtue of his connection with a depraved race, and must be cleansed or healed, rather than forgiven. When therefore the individual is justified by faith in Jesus Christ and the condemnation of sin is removed; when as a concomitant experience he is regenerated and spiritual life is restored, tins new life must coexist with inbred sin until the latter is purged away by the blood of Jesus. What else could the apostle have meant when he drew the allegory of Isaac and Ishmael? "Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scriptures? Cast out the bondwoman and her son for the son of the bondwoman shall not be heir with the son of the freewoman" (Galatians 4:28-30).

Regeneration is the impartation of life, not the destruction of inbred or original sin; and this life communicated by the Spirit is a holy life. Since sanctification has to do with the quality of life, it has long been customary to assert, and very properly so, that the converted are partially sanctified. This, unless the nature of regeneration is clearly understood, leads the honest inquirer to ask, ''Why is not the work all done at once?" The word "partial" as applied to primary sanctification may itself lead the inquirer to understand some sort of a sliding scale or an inclined plane by which a portion of the work only is completed without any definite line being drawn between primary and entire sanctification. But both of these works are complete in themselves, and the line between them is natural and easy to be discovered. Thus it accords with both the Scriptures and with the experience of believers that primary sanctification is the cleansing of the heart from acquired depravity which attaches to overt acts of sin; while entire sanctification as a subsequent work is the cleansing of the heart from original or inbred sin. 

*****

WHY ARE TWO WORKS OF GRACE NECESSARY?

(Originally published on February 26, 1930 issue of the Herald of Holiness)

Only recently we received another communication concerning entire sanctification as a second work of grace with a request that we reply to certain questions. Evidently there is much confusion in the minds of our people concerning this great doctrine. One of the points of confusion seems to be, Why is entire sanctification a second work of grace; why is the work not completed by a single act of divine power? Last week we endeavored to show that much of the confusion concerning entire sanctification arises from false views concerning regeneration. We are continuing this discussion, this time giving a brief statement from Bishop Peck's "Central Idea of Christianity," which we regard as one of the clearest presentations of this subject in print. In discussing the essential difference between regeneration and sanctification he says:

"Just as natural life and the condition of the living being are distinct, spiritual life and the moral condition of the spiritually alive are distinct. Certain invariable coincidences between these two things in no respect interfere with their essential difference. Now, two things so entirely distinct, as the fact of spiritual life and the normal state of the spiritually alive, ought to have different names.

"Regeneration appropriately designates the former, sanctification the latter. The first term includes "both the sign and the thing signified. Generation denotes the production of natural life, regeneration, the production of spiritual life. Now the force of the illustration is seen in the following particulars: (1) The soul in its natural state is dead, 'dead in trespasses and in sins.' It is so, because 'to be carnally minded is death.' (2) Natural life is the product of divine power alone, and spiritual life must be also. Generation expresses the operation of this power in the one instance, and regeneration in the other. A similar relation exists between the ideas represented by the words creature, and 'new creature', 'born' and 'born again.' (3) Generation and birth produce new natural powers and functions, which demonstrate the omnipotence of their Creator; regeneration and the new birth produce spiritual powers and functions, which demonstrate equally the divinity of their origin. (4) The result of generation is natural life with its accidents, the result of regeneration is spiritual life with its accidents; the degree of health may be mentioned as an accident of the former, the degree of sanctification or holiness as an accident of the latter. The word sanctification just as appropriately denotes certain treatment of the soul, which God has brought to life, as regeneration does the fact of bringing it to life. Sanctify is from sanctus, holy, and facio, to make. Sanctification is literally the act of making holy, and this is its essential meaning in systematic divinity.

"Now here are two things totally distinct from each other, as much so as a fact and a quality of a fact, a thing and an accident of a thing can be; and here are two terms of entirely different import, completely adapted to represent these two things respectively-regeneration, the production of spiritual life; sanctification, the treatment of the soul spiritually alive-neither of which can, without violence to the laws of language, perform the office of the other. We humbly submit, therefore, that they ought not to be used interchangeably, and that attempts to so use them have caused nearly all the confusion which has embarrassed these great points in theology.

"The experience of Christians amply sustains the distinctions we have made. It is generally if not universally: (1) That, in conversion, they receive a new life, manifesting powers and functions entirely spiritual, and different from any they have before exhibited; as before this they have proved that 'to be carnally minded is death,' they now prove that 'to be spiritually minded is life and peace.' (2) That with regeneration they have received but an imperfect sanctification; or, in other words, that God has commenced to sanctify the souls which he has regenerated, making the progression and completion of the work depend upon conditions which he has clearly revealed. 3) That, so far from being identical, regeneration may be truly affirmed of those who are in all stages of sanctification, and only a few profess or believe that they are sanctified wholly, whereas all Christians claim to be and really are regenerated. (4) That the great business and chief difficulty of all regenerate men is to secure their entire sanctification. This is the great question between them and God on the one hand, and Satan on the other; and too, generally, it takes nearly the whole of probation to settle it. Now the strength of this argument is in the circumstances that it is of the nature of fact and utterly undeniable."

*****

THE OFFICES OF THE HOLY SPIRIT

(Originally published on May 7, 1930 issue of the Herald of Holiness)

The Holy Spirit is the birthright of every true believer. He is the Paraclete or Comforter who comes as the promise of the Father and gift of the risen and exalted Christ. To receive Him by faith and to apprehend Him in all of His offices is the only true way into the fullness of Christian privilege. Many, we fear, receive Him in some of His offices but fail to apprehend him in others; and as a consequence they are weak at those points in the Christian life where they fail to apprehend Him or to appropriate the grace which He stands ready to bestow. As a convenient method of classification we may say that there are four things essential to a victorious Christian life-(1) to be made holy; (2) to grow in wisdom and knowledge; (3) to be established in grace; and (4) to be empowered for service. The entire work of grace is wrought in the soul by the Holy Spirit, and in His varying offices He becomes (1) Sanctifier, (2) Guide, (3) Paraclete or Comforter, and (4) the Anointing.

We are always in grave danger, as holiness people of apprehending the Spirit only in His office as Sanctifier, and failing to apprehend Him in those other offices which belong more specifically to the life of holiness. We need Christ, not only as a Priest of Atonement but as a Priest of Intercession. He not only atones for our sins, but He is a Priest of Life, and the life of holiness can be perfected only through His priestly intercession. Too often the sanctified person, overlooking this important phase of Christ's priestly intercession, sets out by dint of human effort to accomplish what he conceives is the will of God for him. He fails to grasp the power of simple faith and overlooks the offices of the Holy Spirit as Guide, Paraclete and the Anointing Presence. Success does not come by mere human effort or power-not even by sanctified human power, but by simple faith in Him who dwells within the sanctified heart. How often is a mistake made at this point! Filled with a desire to know more of His Lord, he attempts to explore the realms of grace; finding himself in a world of opposing forces, he musters all of his redeemed powers in resistance and seeing the great need all about him, goes forth in his own strength to do battle for his King. What is the result? Instead of increasing in wisdom and knowledge, he finds himself becoming lean in his soul and formal in his testimony. Words which once glowed with meaning seem by constant use to be emptied of their content and rendered powerless. Instead of becoming established in grace and thereby able to meet the tests and trials of life victoriously, he finds himself mourning in secret over his failures or poorly won victories. Instead of triumphing gloriously on the battle field, he finds himself wounded and bleeding when he should be joyous and confident. He earnestly desires to win precious souls for the Master, but his ministry is barren and fruitless and there are no trophies to lay at the feet of Jesus. Where does the trouble lie? What is the secret of victory? Then it is that the blessed Comforter comes to the help of the humbled and chastened believer, and he begins to see what formerly he had overlooked, i.e., that Christ ministers the Spirit in every office necessary to perfect the life of holiness and that he must by a definite act of faith receive the Spirit in all of His offices.

When we take into consideration how closely self-righteousness clings to our souls, and like chaff to the wheat can be separated only by the flail, we can understand with what difficulty the Spirit brings us to the place of perfect surrender, where by simple faith we apprehend Christ and receive the Holy Spirit in His office as Sanctifier. So also does the Spirit often find it necessary to strive with us in order that we may apprehend Him in His relation to the life of holiness. We repeat, it is not by human power, even sanctified human power, that we are enabled to live the life of holiness, but by simple faith in Him who dwells within the sanctified heart.

Let us then study to comprehend this important truth, that the Holy Spirit comes first in His sanctifying power; and having purified the heart He continues to administer His offices in relation to the Christian life, as Guide, Paraclete or Comforter, and Anointing Presence. In order then to grow in wisdom and knowledge we must apprehend the Holy Spirit as our Guide and rely upon Him by a definite act of faith to unfold and make living the truth of God. We should understand also that we are established in grace by a like definite act of faith in the Holy Spirit as Paraclete and Comforter. Only as we look to Him as Paraclete to solve the perplexities and unravel the tangled skeins; only as we trust the Comforter to give the oil of joy for mourning and the garment of praise for the spirit of heaviness, will we be brought to a place of security and permanence in the life of holiness; and only as we apprehend the Holy Spirit as the Anointing Presence, and by a definite act of faith rely upon Him for success, will we be enabled like our Master to go about doing good to the bodies and souls of men. Let us claim our full privileges in grace.

*****

THE ABIDING ELEMENT OF PENTECOST

(Originally published on June 18, 1930 issue of the Herald of Holiness)

The inaugural signs which accompanied the advent of the Holy Ghost in his official capacity as Paraclete served their purpose as marking a new era in the history of redemption and then passed away. These signs were not arbitrary displays of divine power, but carried with them a significance for all time in revealing the nature of the dispensation which they ushered in. The dispensation of the Spirit was to be characterized by the mysterious forces of spiritual power which like fire should purify and animate the souls of men. The life of Christ was to be imparted to men by the Spirit, and His ministry was to be continued through an enlarged body composed of the redeemed who should be joined to their Lord as the Living Head. This body was to be formed by the Holy Spirit in His charismatic power who sets the members in the body as it pleases Him, imparting to each his distinct office and binding all together into an organic unity. This body he was animating with life. and by His anointing power qualifying for service under the direction of its living Head.

The permanent element of Pentecost, therefore, is the gift of the Holy Ghost as an abiding Presence. "They were all filled with the Holy Ghost." The real significance of Pentecost lies in the inner spiritual experience which the waiting disciples received, and this gift remains as the heritage of every disciple, the birthright of every child of God. Just what the subjective work of the Spirit is in the heart of the believer is given in an analytical way by the apostle Paul in this remarkable statement, "Now he which establisheth us with you in Christ, and hath anointed us, is God; who also hath sealed us, and given the earnest of the Spirit in our hearts" (2 Corinthians 1:21, 22).

Here the work is analyzed and presented to us as (1) establishing in Christ; (2) the anointing; (3) the sealing; and (4) the earnest or pledge of future bestowment. In his letter to the Ephesians, the same apostle seems to more closely identify the "sealing" and the "earnest" in these worlds, "ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession" (Ephesians 1:13, 14). It is evident, therefore, that the work of Christ carried on through the Spirit pertains to the past, the present and the future. First, he baptizes us with the Holy Ghost, purifying our hearts from all sin and establishing us in Christ; secondly, He anoints us with the Spirit who comes as a Paraclete or an Abiding Presence, an ever present Comforter; and lastly, He seals us with the Spirit, this Spirit at once marking us as the people of God and abiding as an earnest of future and final redemption. Marvelous fullness of the Spirit of grace remitting the sins of the past, purifying us from the defilement of original sin and by a spiritual baptism establishing us in Christ; abiding with us as a present Comforter, the security of a better covenant, by which we are enabled always to triumph; and sealing us unto the future redemption of the purchased possession, dwelling within us as the earnest of our eternal inheritance.

*****

WHAT CONSTITUTES A HOLY LIFE?

(Originally published on August 6, 1930 issue of the Herald of Holiness)

Wrong standards inevitably lead to wrong conclusions. With false standards before them as to what constitutes a holy life, many timid souls have labored under self-condemnation, or have been entrapped into seeking impossible experiences. Unless right standards are preached, holiness people will be misjudged as to what they do or do not profess. It is important, therefore, that we have clear ideas as to what the grace of entire sanctification does for those who are its happy recipients. 

Let it be noted that the deliverance which we find in Jesus Christ is that of freedom from the law of sin and death, which may be aptly illustrated by the vine and the branches. Let the branch lie separated from the vine and it soon withers and dies because it has been brought under the law of separation and death. But if before it entirely loses its vitality it is grafted into the vine, it will live and take on the freshness and vigor of a healthy branch. The reason is that it has been revitalized by its connection with the vine. It has been brought under the law of life. This is an illustration of what takes place in human life. Separated from God the sinner is under the law of sin and death. But if, before he is finally sentenced, he avails himself of the atoning merits of Jesus Christ, he may be engrafted into the True Vine. He thus becomes free from the law of sin and death, and is made a partaker of the law of life in Christ Jesus. In order to bring this life to its greatest capacity for fruit-bearing, the divine Husbandman purges it, thus cleansing it from the disease of original sin, so that the life of Christ may flow freely through it. It is thus that the soul receives Christ in the fullness of His redemption and this divine renovating becomes the measure of his sanctification. Then it is that the believer becomes a Christian in the truest sense of the word-a healthy branch filled with the succulence and fruit-bearing power of the True Vine.

While entire sanctification delivers the soul from the law of sin and death, there are some things from which this grace does not deliver.

I. HOLINESS DOES NOT FREE ONE FROM PERSONAL PECULIARITIES. This is clearly brought out in the Apostle Paul's illustration of the olive tree. When a scion is grafted into a tree it becomes a partaker of the life of the tree, but the character of the fruit is always determined by the nature of the graft. If a plum branch be grafted into a peach root, the fruit will be plums, not peaches. We recall having seen a single cherry tree grafted so as to bear red, white and black cherries. Failure to grasp the significance of this truth was the occasion of the first great controversy in the apostolic church. Some of the apostles held that the Gentiles must become Jewish proselytes before becoming Christians, but Paul maintained that if the Gentiles were engrafted into Christ they became Christians, although the fruit might be of Gentile complexion. He further maintained, much to the resentment of the Jews, that Gentile fruit could be as truly Christian as Jewish fruit, provided it drew its life from Christ. We fear that too often missionaries have made the mistake of attempting to convert the East to Western ideas instead of to Christ. The application of this truth in individual life is important. A person of choleric temperament may be sanctified, but will lie of a choleric temperament still; and if of the phlegmatic type, this type will prevail after sanctification. A man may be sanctified and have a logical or a poetical mind; lie may lie quick or slow in his physical reactions; but whatever the type, all of his powers are devoted fully to Jesus Christ. Sanctification will not change a man's natural characteristics, but it will purify them from sin and exalt them to the service of Jesus Christ. There is always a beautiful naturalness and a wide variety of mental and spiritual types among genuine holiness people.

II. HOLINESS DOES NOT DESTROY ANY OF THE NATIVE APPETITES OF THE BODY OR ANY OF THE CONSTITUTIONAL POWERS OF THE SOUL. Having been delivered from all sin, the apostle Paul still found it necessary to keep his body under subjection. He does not here speak of the sarx or flesh in the sense of the carnal mind, but of the soma or physical body with its appetites and instincts, the term sometimes being widened to include also the propensities and passions of the rational soul. In themselves these things are neither good nor bad, but take their moral complexion from the purpose which they are made to serve. All the powers of body and soul are to be brought under the dominion of grace. When the heart is cleansed from sin, these powers are made to serve the higher interests of the spiritual man, and their lawful gratification is the occasion of thanksgiving and praise to God. Sometimes there have appeared in the holiness ranks those whom Dr. Walker was accustomed to call "hyper-holiness'' people, who maintained that entire sanctification wrought the destruction of certain natural appetites instead of their purification. God, who created us, will not in His redemptive work destroy any constituent element of our humanity; but through the cleansing blood of Jesus He does purge it from sin and completely emancipate it from depraved promptings and sinful affinities.

III. HOLINESS DOES NOT DELIVER US FROM THE EFFECTS OF SIN. The sin of the heart may completely healed and the effects of sin continue to exist much as the marks of smallpox may be found on the body of a person in whom the disease has been perfectly healed and no trace of it to be found. It is true that oftentimes, in the providence of God, the destruction of inbred sin is accompanied by marvelous restorations in the mental or physical life. We recall having read of a man whose mind had been polluted by vile imaginations, that after having been converted and sanctified, these things greatly disturbed his peace of mind and his usefulness in the church. He made this matter one of earnest prayer, and God so purged him of these sinful imaginations that they never again presented themselves to his mind. We have known also of those whose sin had left its marks upon the physical body, who in answer to prayer were completely restored to physical health. But these things are the exceptions rather than the rule. Salvation is primarily from sin here, but at the resurrection we shall have glorified bodies, free from every trace of the curse. And then in the process of time, this whole creation which now groans under the burden of the curse shall have that curse removed, and there shall be a new heaven and a new earth wherein dwelleth righteousness. 

---