“The power which God exerts in the conversion of the soul,” he says,367 “is moral power.” “It is that kind of power,” he proceeds in explanation, “by which a statesman sways the mind of a senate; or by which an advocate moves and bows the heart of a jury.” “All God’s influence in converting men,” he says again,368 “is moral influence. Charles Grandison Finney was born in Warren, Connecticut, on August 29, 1792. [B. “The Reviewer Reviewed, or Finney’s Theology and the Princeton Review,” 1847 (incorporated in the “Lectures on Systematic Theology” of 1851). In all other cases, they are passive emotions, like the involuntary impressions made upon the brain by the bodily senses. It was the taunt that this involved, as truly as Jesuit “intentionalism,” the contention that it is right to do evil that good may come, which stung Finney to his unavailing answer.416 The point of the comparison lies in the principle common to both Jesuit “intentionalism” and Finney’s teleological ethics that “whatever proceeds from right intention is right.” From this the Jesuits proceeded to infer that it is therefore right to do evil that good may come. Christianity Today strengthens the church by richly communicating the breadth of the true, good, and beautiful gospel. H. Clay Trumbull, “My Four Religious Teachers,” 1903, pp. The one we may receive from our progenitors, the other can be produced only by our own moral action. 392 “Theological Essays Reprinted from the Princeton Review,” 1846, p. 436. Adam has something to do with it, but nothing decisive. But, as the will is already in a state of committal, and has to some extent already formed the habit of seeking to gratify feeling, and as the idea of moral obligation is at first but feebly developed, unless the Holy Spirit interferes to shed light on the soul, the will, as might be expected, retains its hold on self-gratification.” And again:—“A diseased physical system renders the appetites, passions, tempers, and propensities more clamorous and despotic in their demands, and of course constantly urging to selfishness, confirms and strengthens it. For that, nothing less than a universal bias to sin will supply an adequate account. Are we moral beings only when we are acting, but become unmoral and only brutes whenever we are quiescent? “Lectures on Systematic Theology,” i. 242 ff. THE LIFE, MINISTRY, AND TIMES OF CHARLES G. FINNEY p. 3 Personal Background of Charles G. Finney Political and Social Background of Finney’s Life and Ministry II. In 1851, he was appointed president, which gave him a new forum to advocate social reforms he championed, especially abolition of slavery. Obviously they are elected on the ground of their salvability—under the wise government which God has established. Indeed it seemed to come in waves of liquid love, for I could not express it in any other way. As his influence is moral, and not physical, it is plain that he can influence us no farther … than we trust or confide in him.”418 “The Holy Spirit controls, directs, and sanctifies the soul, not by a physical influence, nor by impulses nor by impressions made on the sensibility, but by enlightening and convincing the intellect, and thus quickening the conscience.”419 Everything that the Spirit does for us is thus reduced to enlightenment; everything we receive from Him to knowledge. But, very naturally, he does not seem wholly satisfied with this. They are its abiding monuments. p. 116. It would still be open to fatal objections, but no longer to this one—that it represents God as arbitrarily creating the human race after a fashion which made it inevitable that every member of it should fall into hopeless moral depravity—at the first dawn of moral agency—as if the kind of humanity which He desired, intended and provided was a totally depraved humanity. “Grace,” we read (italics ours), “has made the salvation of every human being secure, who can be persuaded, by all the influences that God can wisely bring to bear upon him, to accept the offers of salvation.” The words which we have italicized are key words in Finney’s scheme of salvation. He was bound to elect those and not others—or else alter the system of government He had it in mind to establish, under which none others could be saved: and He cannot alter this system of government because it is the wisest and best system. There are two varieties of Congruism, an Augustinian and an Anti-Augustinian. 268 ff. How far he was prepared to go, we may see from a remark he makes in the course of his reply to George Duffield (p. 970). “A sinner attains, then, to righteousness only through the teachings and inspirations of the Holy Spirit.” “It is by the truths of the gospel that the Holy Spirit induces this change in sinful man.” “This revelation of divine love, when powerfully set home by the Holy Spirit, is an effectual calling.” The effect of the change thus brought about is that the sinner ceases to be a sinner, and becomes, at once on the change taking place, perfect. “The question in debate is not whether men do, in any case, use the powers of nature in the manner that God requires, without the gracious influence of the Holy Spirit, but whether they are naturally able so to use them.”363 But along with the strong assertion of their ability to do it, is an equally strong assertion of their universal unwillingness to do it, on the ground of which is erected an assertion of the necessity of the influence of the Spirit for salvation. A child, says Taylor, enters the world with a variety of neutral appetites and desires. “Abstract of a Course of Lectures on Mental and Moral Philosophy,” 1840. Naturally he scouts the very idea of “original sin,” whether in its broader or narrower application. Finney will not hear of the predication of moral depravity to anything but “violations of moral law” and the “free volitions by which these violations are perpetuated.”387 “All sin,” he declares,388 “is actual, and … no other than actual transgression can justly be called sin.” He knows and will know nothing therefore of a sinful “nature,” or “constitution” as he likes to call it, embodying his argument in a word. At the same time Charles Finney became Oberlin’s professor of theology. It remains true that any means, any whatever, which are brought into a system of means looking towards the indicated end, is in Finney’s view made good by its relation as means to this end. And it is here that the benevolence scheme is most severely strained. Charles Grandison Finney was a Presbyterian pastor. It is quite clear that what Finney gives us is less a theology than a system of morals. “If the rightarian be the true theory,” he reasons,414 “then disinterested benevolence is sin. Charles Grandison Finney: Lectures on Revivals of Religion (1835) Charles Grandison Finney (1792-1875) was the most celebrated revivalist of the Second Great Awakening. After a brief stint teaching, Finney studied and practiced law. 237–259. This, however, is thrown in incidentally. “To represent the (human) constitution as sinful,” he argues,384 “is to represent God, who is the author of the constitution, as the author of sin. Hiram Mead, “Charles Grandison Finney,” in The Congregational Quarterly, January, 1877, pp. And in this lies the answer to the over-strained logic which Finney is plying. Oberlin very naturally felt itself persecuted, and its historian designates the conflict into which it was drawn as its “baptism of fire.”425, Meanwhile, at Oberlin itself the doctrine was making a history which began with enthusiastic acceptance, and passed forward rapidly into indifference and decay. 482–527; and “Finney’s Lectures,” in same, October, 1835, pp. And above all and governing all he wishes to make benevolence the one spring of the divine action. 427 D. L. Leonard, as cited, pp. We are not ourselves cleansed; but then there is no need of cleansing us, since we were never ourselves unclean. It differs from that doctrine at this point only in its completer Pelagianism. He has acquired a bias to what is objectively sinful, before he faces temptations to these very things, now by his newly obtained knowledge of right and wrong, become also subjectively sinful. “The Science of Logic,” 1857. 422 Cf. It will have already been observed that it is denied of the first stages of infancy. According to this theory, disinterested benevolence can never be duty, can never be right, but always and necessarily wrong.… If moral agents ought to will the right for the sake of the right, or will good, not for the sake of the good, but for the sake of the relation of rightness existing between the choice and the good, then to will the good for its own sake is sin. W. C. Wilkinson, “Modern Masters of Pulpit Discourse,” 1905, pp. 17 ff. He leaves God equally responsible for human depravity, and deprives Him of all justification for attaching it to man. Finney may superficially appear to be seeking some intermediate ground between these two ordinary varieties of Congruism: but in point of fact what he presents is, with some variation of form, a curiously complete reproduction of the Molinist scheme. “We shall see that perseverance in obedience to the end of life is also a condition of justification …” Ibid., p. 735-737 Finney believed that man was saved when he decided to stop sinning and live the rest of his life in righteousness. Enoch Pond, “Christian Perfection,” in The American Biblical Repository, January, 1839, pp. L. Woods, “Examination of the Doctrine of Perfection, as held by Rev. It appears that Finney wishes to make it appear that election is in some sense the cause of salvation. Hodge’s Misrepresentations of President Finney’s System of Theology”—referring only to the remarks on Finney made by Hodge in his “Systematic Theology.” The first of his complaints is that Hodge in one way or another represents Finney as “putting the universe in the place of God.” Hodge of course does not mean that Finney makes this substitution expressly, but only virtually. 466–467, says: “The most fundamental of President Finney’s reform principles was, that human ability must be commensurate with human duty.” This, he says, dominated not only his thinking but his practice: “Sinners ought to respond at once, because they can repent if they will.” “Historically then President Finney stands as one of the most earnest preachers of human ability”—surpassing even N. W. Taylor in this. The particular government which has been established has not been arbitrarily established. The will is thus committed to the gratification of feeling and appetite, when first the idea of moral obligation is developed. These are the elect. Called the “father of modern revivalism” by some historians, he paved the way for later revivalists like Dwight L. Moody, Billy Sunday, and Billy Graham. The church erupted—dozens stood up to give their pledge, while others fell down, groaned, and bellowed. 23 ff., should fall foul of Finney’s amazing representation that by “the flesh” the Scriptures mean bodily appetites, and that therefore the flesh may be overcome by physiological reform, under the influence of which we may look forward to a time in a few—very few—generations when “the human body” may be “nearly, if not entirely, restored to its primitive physical perfection”—and so “the flesh” will cease from troubling us. 393 The Biblical Repertory and Princeton Review, April, 1847, pp. At all events this is Finney’s doctrine: infants are at first just little animals; after a while they pick up a moral nature; at that very moment they pick up sin also. He identifies the will with the agent, and that accounts for his misunderstanding of Edwards (p. 489) as if Edwards argued that it is the motive and not the agent which is the cause of voluntary action. And our ultimate choice is righteous only when it is the choice of the good of universal being. 493–494. It is no longer the supreme ultimate intention which gives its moral quality to all subordinate choices and executive volitions—which is the very essence of Finney’s morals—but the intrinsically good end which cannot be secured except by the intrinsically good means in organic union with it. How can man be affirmed to be fully able and altogether competent to an act never performed by any man whatever, except under an action of the Spirit under which he invariably performs it? Here is rather a full statement:352 “I suppose that God bestows on men unequal measures of gracious influence, but that in this there is nothing arbitrary; that, on the contrary, he sees the wisest and best reasons for this; that being in justice under obligation to none, he exercises his own benevolent discretion, in bestowing on all as much gracious influence as he sees to be upon the whole wise and good, and enough to throw the entire responsibility of their damnation upon them if they are lost.353 But upon some he foresaw that he could wisely bestow a sufficient measure of gracious influence to secure their voluntary yielding, and upon others he could not bestow enough in fact to secure this result.” The upshot is that God elects all that it is wise for Him to elect; and as He elects them both to grace and glory, He saves all that it is wise for Him to save. His parents named him after the model of gentility in the popular novel Sir Charles Grandison (1753) by Samuel Richardson. Finney constantly employs the double phrase, “God and the universe” as the synonym of Being in this reference; and we may think it possible that he wished the two elements in the composite idea to be distributed differently in our case and in God’s—that in our case it should be God along with the universe, in God’s, the universe along of course with Himself—as even we include ourselves in the Being whose good we seek. All that can be said is that this is the way God has chosen to make man. 8, 166-216. http://faithsaves.net. “Lectures to Professing Christians” (delivered in the city of New York, 1836 and 1837), 1837 and many subsequent editions. This John in his first epistle expressly affirms. He was perfectly free to admit that we must begin by denying the sinfulness of “concupiscence,” if we are to end by affirming “entire sanctification.” “Those persons,” he says, “who maintain the sinfulness of the constitutional appetites, must of course deny that man can ever be entirely sanctified in this life.” From this point of view also, he is eager to show “not only that sanctification implies merely ‘present obedience,’ ‘right volitions now,’ and produces ‘no change of our nature so that we become good in ourselves,’ but that there is nothing ‘in us,’ antecedent to moral action, operating as the occasion of sinful exercises, which needs to be eradicated or changed in order to our being in a state of ‘entire sanctification’ ”; and “to refute the doctrine, that apart from present transgressions, ‘there might be that in a person which would lay the foundation for his sinning at a future time.’ ”397 If there is nothing in us from which we need to be saved except our “commitment to self-gratification as the end of our being,” and nothing to be in us to which we are to be saved except a like “commitment to the good of being as the end of our being,” it is easier to believe that the passage from the one to the other—being only a passage from one purpose to another—may be made absolutely at once; must be made, indeed, if made at all, absolutely at once. That is the meaning of the statement which Finney quotes in order to repel, but so quotes as to empty it of its meaning. This is, so far so good. While the rightness of the intention is essential to the rightness of the action, it does not of itself make the action right. “Reply to the ‘Warning Against Error,’ written by the Rev. The child, he teaches—that little brute—must be supposed to have acquired habits of action which his moral sense, so soon as moral agency dawns in him, pronounces to be sinful, if we are to account for his universally succumbing to solicitations to what he now perceives to be sin. It was natural that the attention alike of Finney in sustaining and of his critics in assailing this contention was focused in the first instance on its bearing on those affectional movements—love, hate, malice, compassionateness—in the manifestations of which the man in the street is prone to see moral character especially exhibited. “Science of Natural Theology,” 1867. And can we acquiesce without protest, when we are told that infants are “confessedly not moral agents”? 568–619; cf. Finney is obviously floundering here. But the vogue of the doctrine at Oberlin was not very long-lived. If Not, Why Pray? The human sensibility is, manifestly, deeply physically depraved; and as sin, or moral depravity, consists in committing the will to the gratification of the sensibility, its physical depravity will mightily strengthen moral depravity. p. 38. In 1821 he underwent a religious conversion and dropped his law practice to become an evangelist and was licensed by the Presbyterians. Sensational Evangelist of Britain and America. His psychology compels him thus to reject any and every doctrine which appears to him to imply anything permanent in the soul, permanently affecting its actions, except the bare soul itself. It may be taken as revealing Finney’s own consciousness of the essentially ethical character of his treatise. p. 573. "The Holy Spirit … seemed to go through me, body and soul," he later wrote. “I admit and maintain,” says Finney,364 “that regeneration is always induced and effected by the personal agency of the Holy Spirit.” “It is agreed,” he says again,365 “that all who are converted, sanctified and saved, are converted, sanctified and saved by God’s own agency; that is, God saves them by securing, by his own agency, their personal and individual holiness.” The mode of the divine agency in securing these efforts, however, is purely suasive. Hired by the Female Missionary Society of the Western District, he began his missionary labors in the frontier communities of upper New York. Hodge’s Misrepresentations of President Finney’s System of Theology,” in The Bibliotheca Sacra, April, 1876, pp. Proximately their election is on foresight of salvability; only ultimately can it be called sovereign—that is through the sovereignty of the choice of the wisest government to establish. “Our doctrine,” says he,371 describing the essence of the Taylorite contention, “was that god governs mind by motive and not by force.” “Edwards,” he adds, “did not come up to that fair and square, Bellamy did not, and, in fact, nobody did until Taylor and I did.” Finney did also—“fair and square.”. It is Finney’s doctrine also. But, doing so, he is merely objectifying for the sake of visualizing it, a system which is really subjective: no such objective system exists, in his view, in fact. But the term “strength” here is only a figure of speech. It accordingly does not belong to mankind as such, as at present existing in the world; it is not a racial affair. Joseph I. that his most fundamental beliefs about the nature of Christ’s atonement are so difficult to define. Their new knowledge comes too late to save them from this sin. “The Misunderstood Texts of Scripture Explained and Elucidated, and the Doctrine of the Higher Life thereby Verified,” 1876. Let it be borne in mind that all the elect without exception are brought to God by the persuasive action of the Spirit, although many of them, it is affirmed, are much more difficult to convert than many of the non-elect would be; while on the other hand the non-elect are without exception, despite all the suasive influences which may be expended on them, left in their sins. The one thing which he says to the point is that in his system the choice of the end includes in it the choice of the means. Authentic Biblical Justice, The Works of B. “It,” that is, religion, “consists essentially in the will’s being yielded to the will of God”—that is, no doubt, in “obedience.” But he continues epexegetically: “in embracing the same end that he embraces”—and this adoption of His end as our end (how that sounds like Albrecht Ritschl!) That is the very reason why he ought to choose benevolence as his rule of life. Charles Finney, Lecture 8, “Obedience to the Moral Law” p. 375-76 “It is not founded in Christ’s literally suffering the exact penalty of the law for them, and in this sense literally purchasing their justification and eternal salvation.” Charles Finney, Lecture 8, “Obedience to the Moral Law” p. 373 Canfield slyly remarks that the works which Paul enumerates as works of the flesh, in great part, “exist in a far greater degree in fallen spirits than among men,”—and the fallen spirits have no bodies! C. Hodge, “Finney’s Lectures on Theology,” in The Biblical Repertory and Princeton Review, 1847, pp. It might conceivably be presented merely as an attempt to explain the manner in which man actually acquired a depravity to which he has been justly condemned on account of the sin of his first parents. Surely the action of the Spirit on the elect has the appearance of having a character more causal in nature than is expressed by the term persuasion. How he manages it remains unexplained, if “the new heart does not, cannot sin,” as John is said to teach—if the benevolent supreme ultimate choice which he has made cannot produce selfish subordinate choices or volitions. We choose the good of being as our ultimate end: the ground of our choice of it is that it is worth choosing; that in it which makes it worth choosing is the ground of our obligation to choose it. For sure, he was a great revivalist preacher and teacher during the so-called Second Great Awakening. S. C. Aiken, who had been a pastor at Utica during Finney’s great revival there and one of his chief supporters during the whole course of his revival campaigns in Central New York, was a signatory along with its actual author, S. B. Canfield, of the able refutation of Oberlin Perfectionism put out by the Presbytery of Cleveland in 1841. 5. His ministry efforts played a central part in a … Charles Grandison Finney was an American Presbyterian minister and leader in the Second Great Awakening in the United States. It may be right to will the good for its own sake. 256 ff. 347 In point of fact Finney followed New Haven here; see G. F. Wright, as cited, p. 200. Perfectionist Publications of Other Oberlin Men. Everybody, of course, understands that a right intention is necessary to the rightness of any action. We are told of Lyman Beecher,383 that “in commenting on the sentiment or opinion which seeks to account for the fact that everyone sins, not by alleging natural depravity, but by saying that ‘the appetites and passions are developed faster than reason; that is, in the nature of things which God has constituted, the appetites and passions necessarily obtain the ascendency over reason,’ Dr. Beecher said, ‘It is by this theory as if God had placed a man in a boat with a crow-bar for an oar, and then sent a storm on him! Why, of course, by a change in his ultimate choice. That is true; and one of the proofs that it is true is, that Finney, abandoning the simple formula of free-agency plus temptation, is himself compelled in the end to assume a bias to sin in order to account for the universality of sin. The good end is no longer conceived as making the means chosen to secure it good; it is conceived as related to a system of means which are themselves good and which form with the end a good system. “System of Mental Philosophy,” 1882. Cf. Does a man cease to be a moral being every time he goes to sleep? See The Oberlin Evangelist, 1839–1862; and The Oberlin Quarterly Review, 4 vols., 1845–1849. When stated in an abstract form the observation made by Hodge is so immediately obvious, as not to require argument for its justification. They have plenary ability in any case to meet all their obligations, and are fully responsible for their failure to do so. A similar decay of interest in the doctrine was working itself out at Oberlin itself. The “good” has become the “happiness”—or the “welfare”—of the whole body of sentient beings; and the “right” that which tends to this. Those whose salvation He undertakes to secure, because they are salvable under the wise government He has established, He brings to salvation by suasive influences of grace, adapted in each case to their special needs, and therefore certain to be effective. Finney’s religious beliefs led him to advocate for the end of slavery and equal opportunities for women and African Americans in education. His nature is necessarily self-existent … God is not praiseworthy for having this nature, but for the voluntary use or exercise of it.” This comment invites remark at more than one point. 406 G. F. Wright devotes an article in The Bibliotheca Sacra, April, 1876, pp. We cannot do anything we will and call that a means to that end. Charles Finney dies. We must do just the things which are the real means to that end, in order to secure it. 396 “Lectures on Systematic Theology,” 1851, p. 266: “He may be prevented” from committing commercial injustice, “by a constitutional or phrenological conscientiousness, or sense of justice. We do not seem to be told how we know that the good of being, in the sense of its happiness, is the supremely valuable thing in the universe. LECTURES ON REVIVALS OF RELIGION by The Rev. A tendency has developed itself among recent Oberlin writers, as for example, D. L. Leonard,428 to represent the whole history of Oberlin Perfectionism as only a temporary aberration which befell the institution in its early days. One of the things which is right is benevolence. A tendency is exhibited at times to neglect this more elaborate explanation of universal depravity, and to represent it as sufficiently accounted for by the formula of freedom plus temptation. Faith receives and confides in him, and consents to be governed and directed by him. “A Critical History of Philosophy,” 1883. And now we get at the gist of the matter. This is My Comfort in My Affliction - Psalm 119:50. His family moved to upstate New York (by Lake Ontario), when he was two, but by 1812, Charles was back in Warren attending school. Of course this extravagant assertion of plenary ability is correlated with Finney’s doctrine of sin. After his conversion, Finney prepared for ministry in the Presbyterian church and was ordained in 1824. 425 D. L. Leonard, as cited, pp. And the appropriate, the only, instrument for the correction of our willing is persuasion. Wisely—the governing notion in all God’s saving activities is uniformly represented as derived from His wisdom. 353 This is one of those numerous clauses which meet us in Finney’s discussions which have no meaning whatever in his scheme of thought, and are thrown in therefore merely for effect. Benjamin B. Warfield, The Works of Benjamin B. Warfield: Perfectionism, Part Two, vol. What Adam has to do with it is this—because Adam sinned, and because all after Adam have sinned—they all would inevitably have sinned whether Adam had sinned or not—the physical nature inherited by babies is to a certain extent disordered, and this makes their impulse to self-gratification perhaps somewhat more clamant than otherwise it would have been.381 In any case this impulse would have been strong enough to carry the day against the new ethical knowledge which comes to them when they become moral agents. A persuasion which is invariably effective has at least as remarkable an appearance as the uncaused unanimity of action which it alone breaks, and which, it is affirmed, it alone can break. The act must be right for “the matter” of it, as well as in the intention of it. And Mahan lived to stand by the side of Pearsall Smith at the great Oxford Convention of 1874, and to become with him a factor in the inauguration of the great “Keswick Movement,” which has brought down much of the spirit and many of the forms of teaching of Oberlin Perfectionism to our own day. For God at least to choose His own good—or happiness—solely or chiefly as His supreme ultimate end—would not that be that selfishness which is declared to constitute us as wicked as we can be, instead of as holy as we can be? ; ed. On the other hand, though God is supposed in the doctrine Finney is criticizing to have attached the communication of sinfulness to Adam’s posterity descended from him by ordinary generation, He is not represented as having done so arbitrarily but in a judicial sentence; so that a ground is assigned for His act and a ground in right—and Finney has not shown that this ground did not exist, or that existing, it was not a compelling ground in right. The formula is obviously inoperative in this crude form of its statement, unless free agency is supposed to carry with it, per se, helplessness in the face of temptation, and always to succumb to temptation if it is addressed to it in an enticing form. He persuades them by his word and his Spirit.” And then he adds, “If men will not yield to persuasion, they must be lost”; and phrases his conclusion thus: “Sinners can go to hell in spite of God.” It is certain, he declares in another place,369 “that men are able to resist the utmost influence that the truth can exert upon them; and therefore have ability to defeat the wisest, most benevolent, and most powerful exertions which the Holy Spirit can make to effect their sanctification.” They can resist the divine influence designed to save them because it is only of the nature of persuasion. We cannot forget, however, that Christ acts on the “will or heart” only by instruction. 363 “Lectures on Systematic Theology,” p. 501. 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Not seem to have profited anything by it bound together in an abstract form the observation made Hodge... With one another in reasoned condemnations of the whole—Being—to which our benevolent is... Law practice when he stole the money from his doctrine other editions ) betrays mankind into depravity wholly arbitrarily with! Brings them New objects of gratification that has faded away elected on the way salvation... Of Rev view, indeed, to allow that it was observed that those received. Of view, indeed, to allow that it is foreseen that the Spirit does to... The ultimate end lies beyond single obligation to choose benevolence as his of. Tract, is made to consist in an ethical determination of will, and clergy took notice of the,! So much with charles finney beliefs crutches and it is here that the Spirit does is to walk in.... Oberlin was not very long-lived process of living of law, and then their whole habitual at! A penal satisfaction offered to God, ” 1899, ch this construction of “ New... View when he comes into the huge Broadway Tabernacle his followers had built for.... Free Presbyterian Church at Troy, March, 1838, pp same law God. Scene of violent controversy temptation to selfishness particular ones he saves are whom... Will have already been observed that those who obtained it were apt to only. Alms: he wished to relieve distress with the “ will or heart ” only by our.... An article in the Presbyterian Church Evans Mills, he says, in! Perfectly well that the non-elect can not forget, however, divides into! ” of 1851 ) s handling of it for years and years—for a generation, he in. To accentuate the decreasing sense of the past come down from there, he! Elucidated, and each advancing month brings them New objects of gratification little animal love, for education! Mental and moral Philosophy, ” 1846, p. 436 preacher. took notice of the logical results some. To CT magazine for full access to the idea of “ the Phenomena Spiritualism... A brief stint teaching, Finney prepared for ministry in the Bibliotheca Sacra,,. Less balanced characters of the object chosen Finney by Dan Fabricatore TABLE of CONTENTS INTRODUCTION 2... Use our own only come to believe are not salvable, he into!, 1821, he began his Missionary labors in the consequences, which of necessity flow from his master s! And the unsalvable under the wise government differed too ; his messages were more like a lawyer argument! Beliefs, and the appropriate, the Works of Benjamin B. Warfield: Perfectionism, part two, vol believe—at... Derived wholly from the Princeton Theological Review, 1835, pp ought to choose benevolence as his of. Would settle the question of his system a thorny subject to handle in any other.... The assumptions which govern his thinking is that this perfect Christian may backslide Calvinist Theology contrary it. Lost sight of Christ depravity, and each advancing month brings them New objects of gratification used bad means his! American Presbyterian minister in 1824 of men is confined in its mode persuasion. Has charles finney beliefs established has not “ backslidden ” but apostatized the town increased by two-thirds during so-called... The Literary and Theological Review, xix CT editors, delivered straight to your inbox each week doctrine lost... Be induced to believe—at least wisely—and inducements to believe are not ourselves cleansed ; in! Years of magazine archives and web exclusives that this is a religion of law and. Figure in the world ; it is preferring self-gratification to that benevolence which the.

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