Carbon
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It is a sufficiently odd doctrine which he [Charles G. Finney] here enunciates, a kind of new Lutheranism with the evangelist substituted for the Word. The Holy Ghost is represented, not, as in the Reformed doctrine, as accompanying the word preached extrinsecus accedens—“the Lord opened Lydia’s heart,” “Paul may plant and Apollos water, the Lord gives the increase”; and not as in the Lutheran doctrine as intrinsic in the Word spoken, acting out from the Word on the heart of the hearer; but as intrinsic in the evangelist speaking. By a mere gaze, without a word spoken, Finney says he reduced a whole room-full of factory girls to hysteria.
As the Lutheran says God in the Word works a saving impression, Finney says God in the preacher works a saving impression. Not the Word, but the preacher is the power of God unto salvation. The evangelist has become a Sacrament. The letters were continued after an interval. There was another descriptive one (“The Enduement of the Spirit”) in which the anecdote of the preaching in “Sodom” related in the “Memoirs” is repeated. Then there was one called Power from on High: who may Expect the Enduement? in which he explains that “all Christians by virtue of their relation to Christ, may ask to receive the enduement of power to win souls to Him,” adding that it comes “after their first faith,” and as an “instantaneous” gift.
In another, “Is It a Hard Saying?” he defends his assertion that those without this power are disqualified for office in the Church. And finally, Enduement for Power from on High considers the conditions upon which this enduement of power can be obtained. It is a pathetic sight to observe the aged Finney after a long life of insistence that it is only by the power of truth that men can be brought to Christ, clothing at the end the evangelist himself with supernatural powers and representing him as fitted for his functions only by the possession of these supernatural powers.
It is an odd instance of the invention of a supernaturally endowed priesthood to mediate between God and man, when God is not permitted Himself to act immediately on the heart; and it seems to bear witness to a deep-lying conviction in the human soul that its salvation will not be accomplished without a supernatural intervention somewhere. The pragmatic refutation of the Pelagian construction of salvation is not a mean one. It will not work; and no one really believes that it will work. The supernaturalism thrown out at the window is very apt to creep back through some chink or other.
Benjamin B. Warfield, ‘Oberlin Perfectionism. III. The Development of the Oberlin Teaching’, Princeton Theological Review, 19, no. 3 (July 1921), pp 461-62.
As the Lutheran says God in the Word works a saving impression, Finney says God in the preacher works a saving impression. Not the Word, but the preacher is the power of God unto salvation. The evangelist has become a Sacrament. The letters were continued after an interval. There was another descriptive one (“The Enduement of the Spirit”) in which the anecdote of the preaching in “Sodom” related in the “Memoirs” is repeated. Then there was one called Power from on High: who may Expect the Enduement? in which he explains that “all Christians by virtue of their relation to Christ, may ask to receive the enduement of power to win souls to Him,” adding that it comes “after their first faith,” and as an “instantaneous” gift.
In another, “Is It a Hard Saying?” he defends his assertion that those without this power are disqualified for office in the Church. And finally, Enduement for Power from on High considers the conditions upon which this enduement of power can be obtained. It is a pathetic sight to observe the aged Finney after a long life of insistence that it is only by the power of truth that men can be brought to Christ, clothing at the end the evangelist himself with supernatural powers and representing him as fitted for his functions only by the possession of these supernatural powers.
It is an odd instance of the invention of a supernaturally endowed priesthood to mediate between God and man, when God is not permitted Himself to act immediately on the heart; and it seems to bear witness to a deep-lying conviction in the human soul that its salvation will not be accomplished without a supernatural intervention somewhere. The pragmatic refutation of the Pelagian construction of salvation is not a mean one. It will not work; and no one really believes that it will work. The supernaturalism thrown out at the window is very apt to creep back through some chink or other.
Benjamin B. Warfield, ‘Oberlin Perfectionism. III. The Development of the Oberlin Teaching’, Princeton Theological Review, 19, no. 3 (July 1921), pp 461-62.