The Radical Optimism of Grace

(During 2022, these bi-monthly posts are exploring various facets of the beautiful diamond that is our holiness doctrine and heritage.)

 “Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified.”  - Acts 20:32

One characteristic of the Church of the Nazarene, and of holiness denominations in general, is the “radical optimism of grace.” We are a people of hope, because we have discovered there are no hopeless situations, or hopeless people. God’s grace can transform both individuals and circumstances.

While we hold that sin is a serious and terrible problem we cannot resolve on our own, we also hold that God has provided victory over sin in Jesus Christ. No matter how dark things get, God is able to redeem us and move us out of darkness and into the light.

We Wesleyan-Holiness folk accept the reality of sin, but we also acknowledge the power of God over sin. This radical optimism of grace characterizes our teaching and preaching. We have great confidence in the transforming power of God’s grace—because we have experienced transformation ourselves. It is why, from the beginning of our movement, we sought out the hurting, the homeless, and the hopeless—those whose hurts, habits, and hang-ups had them mired in despair, disappointment, and disconnection. We have always reached out to those with little to offer because we know how much God has to offer.

This radical optimism of grace is the good news that God can both save us in our sins and save us from our sin. God not only wants to give us “a hope and a future,” but also to redeem every experience we have ever had. God can weave even the darkest threads into a beautiful tapestry. No matter how great our sin, God’s grace is greater. He invites us to be living testimonies of his grace.

We don’t abandon people in or to their sin, nor do we deny the reality of sinful behavior and sinful nature. Such denial has gained recent popularity, especially in regards to sins of a sexual nature. Rather than merely consoling people in their sin, or refusing to acknowledge the reality of sin, the radical optimism of grace allows us to lovingly and confidently assure people of the power of God’s grace to bring about a change of heart and life.

Sin has resulted in a broken world full of broken people. But God’s grace brings forgiveness, healing, redemption, restoration, reconciliation, transformation, sanctification, and wholeness. Thanks be to God.

“Wonderful grace of Jesus, Greater than all my sin –

How shall my tongue describe it? Where shall His praise begin?

Taking away by burden, Setting my spirit free;

For the wonderful grace of Jesus reaches me.”

-       Haldor Lillenas

Set Apart

You are to be holy to me because I, the Lord, am holy,

and I have set you apart from the nations to be my own.

Leviticus 20:26

Therefore, if anyone cleanses himself from what is dishonorable,

he will be a vessel for honorable use, set apart as holy,

useful to the master of the house, ready for every good work.

2 Timothy 2:21

Early in the Old Testament, a predominant understanding of holiness is one of separation—something has been “set apart” for special use—specifically, for God’s use. Objects such as bowls, lamps, and candle trimmers are spoken of as being “holy” because they have been dedicated—set apart—for use in service to God. Their use is strictly limited to the Temple. To employ these tools and instruments in other ways would be to profane them.

It is important to note that this separation is not for isolation, but for employment. It’s one thing to be set apart like Diane’s special Christmas tableware—used for a specific purpose, but used infrequently. It’s another thing to be set apart like my toothbrush—used for a specific purpose, and (hopefully) used frequently. Set apart—in regard to holiness—does not mean that we have some exalted status or limited use. Rather, set apart indicates we have been given a special mission—to be used daily for God’s unique purposes.

It is not just objects that are set apart in the Bible. People groups, as well as individuals, are set apart. Exodus 19:6 and 1 Peter 2:9 both refer to Israel as “a holy nation”—not in the sense that Israel is perfect or sinless, but in the sense that Israel’s calling is for a specific purpose on the earth. God distinguishes and sets apart Israel from among all the other nations of the earth to be his special possession. They are set apart—made holy—to be a light to the Gentiles.

God’s people are set apart—not so much for special status as for special use.

The New Testament understanding of being set apart continues this basic understanding, but also emphasizes a moral component of cleansing or purity.

For folks like you and me, who can’t spend our lives sequestered in the sanctuary, being “holy” means something broader than just set apart. It means that God’s grace has transformed our hearts so that we reflect the heart of Christ. Only then can we truly proclaim the Gospel of Christ. We become envoys of the King—reflecting his heart as we proclaim the message of the One whom we represent.

God has a mission for his holy people. He is attempting to reconcile the world to himself, and his holy people are his ambassadors of love and grace to a broken world. As agents of reconciliation, we are set apart to tell a world that has lost its way that Jesus has come, and that he brings Light, Hope, and Peace.

It is for this purpose that has God set us apart.

Purify my heart
Let me be as gold and precious silver
Purify my heart
Let me be as gold, pure gold

Refiner's fire,
My heart's one desire
Is to be holy
Set apart for You, Lord
I choose to be holy
Set apart for You, my Master
Ready to do Your will

Lyrics of “Purify My Heart,” by Brian Robert Doerksen

The Fruit of the Spirit

It’s always been difficult for me to pass by a strawberry or peach stand without stopping. I’ve been known to pull the car off the road at the sight of wild blackberry vines and proceed to pick berries until my fingertips are stained with juice.

There’s something about fruit that is attractive – pleasing to the eye as well as to the taste, and it’s good for you. It's no wonder Paul uses the metaphor of fruit to describe the virtues the Holy Spirit produces in the life of a believer.

The fruit of the Spirit is a biblical term that sums up the nine virtues of a person living in accord with the Holy Spirit. In Galatians 5, the fruit of the Spirit is contrasted with the works of the flesh. To indulge the flesh spells spiritual death. By contrast, the fruit of the Spirit brings life. 

When Paul writes about the fruit of the Spirit, he is not referring to a piece of fruit you might eat with your lunch. What Paul has in mind is what comes out of a person who has been filled with the Holy Spirit. Note that “fruit” is the word used here, not “fruits.” God does not pick and choose which ones we get; we get them all. The fruit comes as a whole package. All the characteristics of Christ will become evident in our lives, especially after entire sanctification.

Like physical fruit needs time to grow, the fruit of the Spirit doesn’t ripen overnight. It is the sanctifying work of the Holy Spirit in us that produces these characteristics, but we are not idle benchwarmers in the process. We can help to cultivate this fruit in our lives through prayer, reading God’s Word, fellowship with other Christians, renewing our minds, and presenting ourselves daily as living sacrifices.

If you are in Christ, He is faithful to produce this fruit in you:

·      Love - genuine care for the good of the other, wanting the best for them

·      Joy - a pleasant contentment based on who Jesus is rather than circumstances

·      Peace - the presence of flourishing, wholeness, and delight

·      Patience - the state of remaining tranquil while awaiting an outcome

·      Kindness - our ability to show empathy for those in need or hurting

·      Goodness - interest in and compassion for the welfare of others

·      Faithfulness - the steadfast holding onto something or someone

·      Gentleness - the ability to control strength and exhibit calmness, tenderness, and humility

·      Self-control - the temperance of desires and mastery of passions

A life filled with the Spirit of God will produce fruit that is sweet and will draw people to God, not fruit that is sour and will turn people away.

It’s mid-August, and the crops are in full production. A few days ago, my dad was showing me his orchard and vineyard. He lovingly tends apple, peach, and pear trees, and a small grove of grapevines. He pointed out tree branches straining under the weight of the fruit, and vines filled with plump grapes. The harvest will result in delicious fresh fruit, apple butter, grape jelly, and juice, with which Dad will bless his family, church friends, and neighbors.

The joy of fruit being produced was evident in Dad’s demeanor. May the fruit of our lives bring such joy to our Father’s eyes. 

But the fruit of the Spirit is love, joy, peace, patience, kindness,

goodness, faithfulness, gentleness and self-control.

Galatians 5:22-23

Second Blessing Holiness

 A somewhat-neglected facet of holiness that merits fresh consideration is entire sanctification as a second blessing, or a second work of grace. These phrases have historically been warmly embraced by the American Holiness Movement, and the concept is very much present in Wesley’s writings.

The phrase second blessing holiness underscores the fact that entire sanctification is received “subsequent to regeneration,” as stated in our tenth Article of Faith. The phrase highlights a “transforming moment” of grace and emphasizes that entire sanctification is received at some point following conversion. The phrase also points to a spiritual benefit – a “blessing” – to be sought and experienced.

After carefully examining the testimonies of numerous individuals who had experienced entire sanctification, Wesley observed that he had met no one who experienced full deliverance from inward sin at the moment of salvation, or initial sanctification. Eventually, all became aware of remaining sin (self-centeredness) after conversion and then sought deliverance from a divided heart. Wesley concluded that all had experienced transformation in a moment. That moment had been preceded by growth in grace (gradual sanctification), but the actual deliverance from inward sin was instantaneous. Continued growth and maturity followed.

Justification and sanctification deal with different aspects of sin. Justification addresses sins committed. Sanctification addresses sin inherited, or sin as a principle or nature. Sinners do not typically recognize their need of sanctification, but rather of redeeming grace and forgiveness. Believers soon recognize their need of heart cleansing, and of sanctifying grace. The “first blessing” is being born again; the “second blessing” is a cleansed heart. The first blessing forgives us of sin; the second blessing purifies us from sin. First, we are born of the Spirit; second, we are filled with the Spirit.

The phrase, second blessing holiness, reminds us of the “transforming moment” of entire sanctification – of the distinct, critical moment we experience God’s grace in a way that purifies our heart. Wesley was able to maintain a proper balance between the “transforming moment” and the “transforming journey,” recognizing the necessity of both. The journey of grace is marked by significant milestones – two in particular: when we experience justification, and when we experience entire sanctification. While we must not reduce sanctification to a single moment, neither must we forget the importance of such a moment of entire sanctification. Growth in grace precedes that transforming moment, and continued maturity in grace follows it.

There is admittedly an inherent danger in a fixed model of an experience. To reduce holiness to a stereotyped expectation is to place a limitation on a rich understanding of grace and to reduce the intimacy of a relationship to a mere prescription, or “two trips to the altar.” Our sanctification is not intended to be a regimented, standardized formula, but rather an ongoing, deepening relationship with Jesus Christ, marked by the rich nuances of the Spirit-led and, ultimately, Spirit-filled life.

May our preaching and teaching invite others experience both the “transforming journey” and the “transforming moment,” and blessing after blessing.

Breathe, O breathe Thy loving Spirit

Into ev’ry troubled breast!

Let us all in Thee inherit; Let us find that second rest.

Take away our bent to sinning; Alpha and Omega be.

End of faith, as its Beginning,

Set our hearts at liberty.

(Charles Wesley’s hymn, Love Divine, All Loves Excelling, second verse)

Called Unto Holiness: Singing Our Song

On Thursday evening this week, at the Ordination Service of the 98th Annual Assembly of the Kansas City District, we will sing the song that is sung every year, at every ordination service, on every district. At the start of the second verse of Holiness unto the Lord (also called Called Unto Holiness), the ordinands will be led into the sanctuary.

Called Unto Holiness may be the song most familiar to our global church. If the Church of the Nazarene has been given its own special song to sing, it’s this one.

In the loud and noisy din of denominations, parachurch ministries, ecumenical affiliations, and independent, interdenominational, and nondenominational churches, we have a unique and important melody to contribute.

Our refrain is about redemption, entire sanctification, perfect love, and heart purity. The verses of our song refer to our fallen nature and broken souls, of the power of God’s transforming grace, and of God’s offer to change hearts, cleanse from all sin, and empower for service. Singing this song is the reason for our existence. 

We sing with our lives, as well as our voices. When our words, actions, and attitudes bring a smile of pleasure to the face of God, we are singing our song at its best.

God has given us a song to sing – a song that is as beautiful as a pure heart and as lyrical as the Psalms and the Beatitudes. Though this particular song sounds more like a march, it invites us to the dance of grace. God has given us a song to sing – a song of scriptural holiness that invites a world crippled by sin to embrace healing, transforming grace.

As together we sing the song on Thursday evening, many of us will experience a catch in our voice as we remember our own ordination – the vows we took, the confirmation and affirmation we received, the blessings we experience.

May God continue to find us eager to sound forth the grace notes of heart holiness.

We have a song to sing. Let’s sing it loud. Let’s sing it long.

Christian Perfection

Be perfect, therefore, as your heavenly Father is perfect. Matthew 5:48 

Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God. Hebrews 6:1

Christian Perfection may be the most misunderstood term in our Wesleyan-Holiness tradition. “Perfection” is a biblical word, but the Greek term translated “perfect”—teleios—does not convey the usual meaning our English word conveys. Teleios means something has achieved its purpose, or has attained maturity, completeness, wholeness. The chair I’m sitting in is perfect – it carries my weight and is comfortable, despite showing some signs of wear. It is perfect/teleios because it achieves the purpose for which it was designed and made. An apple is perfect, not because it has no blemish, but because it is ripe and sweet. Apple, chair, person—each can be called teleios when they achieve the purpose for which they were created.

And what is our purpose?  The Westminster Catechism famously states, “The chief end of man is to glorify God and enjoy him forever.” John Wesley, who thought so much of the term Christian Perfection that one of his books carries the phrase in the title, sees our purpose differently. Wesley understands of our chief end to be “to love the Lord our God with all our heart, soul, mind, and strength, and to love our neighbor as ourself.”  Wesley writes, “Pure love, reigning alone in heart and life—this is the whole of Scriptural Perfection.” 

The term can be problematic. If not carefully explained, it can create the misunderstanding that Christians are to be without faults or flaws. By perfection, we do not mean “without mistake” or “needing no improvement.” 

Wesley is careful to describe what Christian Perfection is not – it is not absolute perfection, perfect wisdom, perfect judgement, infallibility, or a lack of errors, mistakes, imperfections, or infirmities. Nor is it immunity from temptation. As Diane Leclerc writes, “We never become more than human. We become more human through sanctification.”

Christian Perfection is the lifestyle of entire sanctification – the life of loving God and neighbor. Christian Perfection is to have holy intentions, and a single-hearted desire to live life in a way that pleases and honors God.  It is to have a pure heart.

Though filled with flaws and foibles, we become perfect when we realize the purpose for which God called us into His kingdom, and give ourselves completely to it.   

Finish then Thy new creation; Pure and spotless let us be. Let us see Thy great salvation, Perfectly restored in Thee. -       Charles Wesley