06.03. The Terminology of Redemption
The Terminology of Holiness By J. B. Chapman
Chapter 3 The Terminology of Redemption
There are instances in Christian speech and literature, and even in the New Testament, when the words redemption and salvation are used as synonyms. But in general, salvation is the wider term, and involves redemption as one of its specific branches. In our approach we plan to speak of redemption in the limited sense of God’s provision for man’s recovery from sin. In this sense it is potential salvation. And we shall treat salvation as applied redemption, or deliverance in fact as well as in provision.
It is not our plan to enter into detailed theological differentiations. Such a process involves more labor and more ability than we are able to provide, and calls for time and space beyond our allotment. But to those who desire to go into the discriminations of definition regarding the matters we here present, we suggest application to Dr. H. Orton Wiley’s three-volume Christian Theology. In thinking of the terms by which the hideousness and heinousness of sin are described, the substance of sin as guilt for transgression is such that it deserves the heaviest judgment in punishment. Also, sin as defilement or corruption of nature is a pit too deep for human exploration, much less for human amendment and cure. But now, having come to God’s provision for recovery from sin, we find ourselves again dealing with terms that emphasize the superlative. The hyper-Calvinists who hold to the tenet that some men were doomed to be lost, even before they had their being in the world, do not base their conclusions on the thought that the atonement of Jesus Christ was or is insufficient. They arrive at their conclusions on the basis of the divine decrees which they believe determine the limits to which the sufficiency of the atonement are applied. They claim that, even though the merits of the atonement are enough to provide for the salvation of all men, they are limited by the divine decrees to those only whom God, by His sovereign will, has determined shall be saved. There is no ground for such belief in the Holy Scriptures, and no proof anywhere that God has so limited the sufficiency of the atonement. Our faith is that Jesus Christ did, through His sacrificial life, vicarious sufferings, and substitutionary death, provide salvation for all men, and that this salvation is available to all on terms that all may meet. We believe, therefore, that every son of Adam’s race who is finally lost will be denied the consolation that would be his if he were able to say that his estate is of God’s planning and not of his own disposition. The positive statement of our thesis is this: God did provide a way of salvation for all men through the life, sufferings, and death of Jesus Christ, His Son, so that it is possible for all men to be saved from sin here and to live with God forever in the world to come. This we understand to be the meaning of such words as, "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29). And in addition to the specific passages, the general trend of the whole Bible is to present the offer of salvation to all men without any limits at all. If there are limits, they are set by men, and not by the Lord.
All the blessings of life, including life itself, are ours by reason of the intervention and atonement of Jesus Christ, and the fact that any man at all is within the reach of God and salvation is creditable to the grace of God through Christ. All general and specific agencies making for man’s salvation, like the preaching of the gospel, the influence of good people, the vitality of the conscience, and the ministrations of the Holy Spirit, are benefits of the atonement and the intercessions of Jesus Christ. All these blessings are given without any merit on our part, and should be cause for genuine thanksgiving, as they should also be thankfully received and gladly acted upon to our own salvation. But justification, sanctification, the witness of the Holy Spirit to our sonship and cleansing, and power to live before God in holiness and righteousness all the days of our lives are offered to us through the atonement and intercession of Christ on terms we may meet -- and must meet, if the blessings named are to be ours.
However, our present thought centers on our complementary claim that the atonement of Jesus Christ is not only as wide as the human need in its reach, but also as deep as the human need in its possible application to the individual. By this we mean that the redemptive scheme of Christ provides full salvation for every man, as well as free salvation for all men.
Whatever sin may be, sin is at the base of all our woes. And whatever holiness may be, holiness is something apart from sin. Sin is soul sickness. Holiness is soul health. The atonement and intercession of Jesus Christ are to the end that we may be delivered from sin and made holy. To this statement, I think, no just exception can be taken. Nor can it be denied that the redemptive scheme through Jesus Christ provides the way and manner in which this transformation from sin to holiness may take place. If brought face-to-face with the necessity of answering, I think all Christians would say that Jesus came to save us from our sins, from all sin in whatever form, and that He is able and willing to do all He came to do. Openly sin may have its apologists, but when the question is pressed, every true believer will find his heart protesting against any word which suggests that sin is any match for our wonderful Saviour. There may be those who will say the time for the application of the full powers of deliverance has not yet come, but they know also that there are no limitations in Him.
It appears, therefore, that the time factor is the only one at issue. To the question, Is man, left to himself, a hopeless sinner? the answer is, He is. To the question, Did Jesus Christ come into the world to provide salvation from all sin for all men? the answer is, He did. To the question, Is Jesus able and willing to do what He came to do? the answer is, He is able. Then comes the final question, Is it the plan and purpose of God to make full salvation effective in those who believe on Him in this world? Our answer to this is, This is indeed God’s plan and purpose.
Limits of the Atonement At this point it is necessary for us to restate our definition of sin, and to say that we understand that, properly speaking, sin involves only the guilt and corruption of sin and does not extend to the full consequences of sin. So while we admit that there is no promise of deliverance from all the weaknesses and scars caused by sin on the bodies and minds of men (these having to await the second coming of Christ for their erasure), there are plan and promise of a present deliverance from the guilt and pollution of sin, and the bringing of the true believer into the relation of justification and the state of holiness. Our claim, then, is simply this: The plan of redemption through Jesus Christ does so apply the benefits of the atonement to those who believe on God through Him that they may be saved from all the guilt and inward pollution of sin right here in this present world. This claim is in complete harmony with our thesis on sin, and in harmony with the specific and general teachings of the Holy Scriptures. It is also in agreement with the experiences of multitudes of Christian people who have in the past or do at the present time enjoy this full victory and freedom from sin.
Dr. Wiley [1] makes note that the Scriptures set forth three aspects of the atonement: (1) as propitiation in relationship to God, the idea of propitiation being that in Christ God is brought near; (2) as reconciliation in relation to God and man; (3) as redemption in relation to man. The three words, involving the three aspects of the atonement, are of first importance in any attempt to understand the subject.
H. E. Brockett, in Scriptural Freedom from Sin, says: By the Godward or objective aspect of the truth of the blood of Christ, we mean what that blood has accomplished for God in His redemptive plan for sinners. It was only because of the blood sprinkled on the mercy seat in the tabernacle that Israel of old could be maintained in a position of favor in the sight of God. It is only because of the infinite value of that precious blood in the sight of God that He can be just and the justifier of him that believeth in Jesus (Rom 3:26) [2] Brockett goes on to say:
Scripture also declares that Christ, by His own blood, entered in once into the holy place, having obtained eternal redemption (Heb 9:12). It is only on the ground of that precious blood, shed at the cross and sprinkled in heaven, that the believers can have any position of favor at all in the presence of God or can approach Him and he accepted by Him as true worshipers
Coming to the crucial question, "Does the blood of Christ avail to cleanse the heart of the believer from indwelling sin?" Brockett quotes from Dr. Andrew Murray’s The Holiest of All (a commentary on the book of Hebrews), as follows:
"We know what conscience is. It tells us what we are. Conscience deals not only with past merit or guilt but specially with present integrity or falsehood . . . The conscience is not a separate part of our heart or inner nature, and which can be in a different state from what the whole is. By no means. Just as a sensibility to bodily evil pervades the whole body, so conscience is the sense which pervades our whole spiritual nature, and at once notices and reports what is wrong or right in our state. Hence it is when the conscience is cleansed or perfected, the heart is cleansed and perfected too. And so it is in the heart that the power the blood had in heaven is communicated here on earth. The blood that brought Christ into God’s presence, brings us, and our whole inner being, thereto." [4]
Brockett calls attention to the fact that Sir Robert Anderson, in his book, The Gospel and Its Ministry, after stating that the meaning of cleansing by the Blood is governed by the types in Leviticus, then errs in presenting just the one type, namely, the sprinkling of the blood on the mercy seat on the Day of Atonement. In this case the blood was not actually applied to the people, and the cleansing was judicial -- "a cleansing which maintained Israel in the favor of an infinitely holy God." But there is another type of "cleansing by blood" in Leviticus. It is the cleansing of the leper in Lev 14:1-57. Mr. Brockett says: In this type the blood was actually applied to the leper and there were two distinct applications of blood in order to make the leper’s cleansing complete. On the first occasion, the blood of a slain bird was sprinkled upon the leper and he was pronounced "clean" and allowed to come inside the camp with God’s people. This was the first stage and is a beautiful type of the cleansing and impartation of spiritual life at regeneration. But that was not all. On the eighth day afterwards, there was a second cleansing by blood-a much closer application-it was applied in detail to the ear, the thumb and the toe; then the oil was likewise applied and finally poured upon the head. Now if the oil upon the leper typified the Spirit within the believer, surely the blood upon the leper typified likewise a full and blessed cleansing within the believer. How beautifully this second, deeper application of the blood, coupled with oil, typifies the second work of grace in entire sanctification when the blood of Christ is applied within, in all its sin-cleansing efficacy and the Holy Spirit comes in with His sanctifying power, fully to possess the sin-cleansed heart. [5]
Mr. Brockett then passes to the consideration of the blood of Christ in the works of the Apostle John. [6] It is observed that, while Paul speaks of the cross of Christ and John of the blood of Christ, they are both talking of the same thing-the power of the atoning work of Christ. In his Epistle to the Romans, Paul looks upon indwelling sin as a hostile power from which we can be freed through the Cross. John regards sin as a corrupting pollution from which we can be cleansed through the blood of Christ. In the Book of Revelation, John repeatedly and continuously attributes our full and final salvation, and all the glories of the heavenly estate, to the blood of Christ. This he does, not in some sense of accommodated, imputed righteousness, but by reason of the fact that he hath "washed us from our sins in his own blood," and the redeemed have "washed their robes, and made them white in the blood of the Lamb." Those who have overcome the devil have done so "by the blood of the Lamb, and by the word of their testimony." Through it all it is evident that there are inward, personal cleansing from sin and empowerment for life and service involved, as well as judicial and outer cleansing in pardon and justification.
All these general references shed light upon the meaning of John 1:7 : "The blood of Jesus Christ his Son cleanseth us from all sin," and make it evident that inbred sin, as well as actual sins, is involved and included. This is our position over against any and all suggestions that the blood of Christ makes atonement only for transgressions, and that our holiness is nothing more than a calculated, positional, or imputed possession. Nay, through the precious blood of Christ we may be cleansed both without and within, and made free from sin-from sin as guilt and from sin as pollution. This blessed provision of God has its complement in the deep longing for purity which is one of the surest evidences of the born-again state. In expressing this deep and altogether scriptural desire, Charles Wesley spoke for us all, when he sang:
Oh, for a heart to praise my God, A heart from sin set free, A heart that always feels Thy blood So freely spilt for me!
It is not within the scope of our present purpose to consider objections, to attempt to explain difficult Scripture texts, or to offer refutation to those who would wrest the Scriptures to nullify the blessed promises. But we do say that the promise of cleansing from all sin is the hub of the wheel of applied redemption, and with it all the types and shadows, precepts and promises, prayers and praise of the blessed Book agree. Even if we are not able always to clear up the mysteries, we proceed in the full confidence that what God has promised He is able and willing to perform, and that He requires and accepts no compromise of meaning to make His work conformable to His Word. The statement, "Wherefore he is able also to save them to the uttermost that come unto God by him" (Heb 7:25), from which text has been deduced the term "full salvation," is the climax of an extended treatment of the full sufficiency of the high priesthood of Jesus Christ. The section includes Heb 5:1-8; Heb 6:1-20, and the climax is reached when it is shown that the high priesthood of Jesus was so superior to Aaron’s that it becomes necessary to introduce Melchizedec as a fuller type. In applying the benefits of the high priesthood of One who is sinless and deathless, it is said that He can do in the fullest measure all that a priest is required to do. This throws us back again to the altar and the leper of Leviticus, and justifies the claim that Jesus can cleanse both without and within by means of His most precious blood. In the abridged edition of his Fundamental Christian Theology, Dr. A. M. Hills says:
We infer the possibility of sanctification from the revealed purpose of the life and death of Christ. The Scriptures declare that Christ came "to make an end of sin, to make reconciliation for iniquity and to bring in everlasting righteousness" (Dan 9:24). "That he would grant unto us, that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all our days" (Luk 1:74-75). Here is sanctification, not at death, nor after death, but "all the days of our life." "Christ loved the church and gave himself for it that he might sanctify it, having cleansed it that it should be holy and without blemish" (Eph 5:25-27).
Again, "Wherefore Jesus also that he might sanctify the people with his own blood, suffered without the gate" (Heb 13:12). "Who gave himself for us that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous of good works" (Tit 2:14). "Christ suffered for you, leaving you an example that ye should follow his steps, who did no sin" (1Pe 2:21-22). "Who his own self bare our sins in his own body on the tree, that we, having died unto sins, might live unto righteousness" (1Pe 2:24). Manifestly God designed the great plan of salvation, and Jesus died on the cross that He might restore fallen man to holiness. [7]
Dr. Asbury Lowrey, in Possibilities of Grace, after presenting the blood of the Old Testament sacrifices as symbols and prophecies of the blood of Jesus Christ, says: This typical blood-shedding and blood-sprinkling, which formed so large a part in the Jewish ceremonial, had three chief significations. First, it was symbolic of the necessity of general atonement for the sins of the people. Nay, more, it was accepted as the actual expiation for sins in its prospective relation to Christ. Having no intrinsic efficacy, it was, nevertheless, full of anticipative and promissory purification. It was a relative salvation.
Second, it was the blood of the covenant. It was the seal and ratification of God’s gracious engagements with His people. It was also a vivid representation of the loss of purity by man, and the necessity and costliness of its restoration. It told the dismal story of human apostasy, and foreshadowed the painful price of redemption. It said to a sinful world, "Your Saviour is a Lamb that He might bleed, and He must bleed that He may be a propitiation. And, having bled, that awful fact becomes a pledge and a guaranty that God will cleanse those who trust in Jesus from all unrighteousness. The third significance of this symbol respects its cleansing property. All things sprinkled were made typically clean by the blood. It was a ceremonial sanctification. This external application having so great a virtue, by imputation, upon material objects, is made to argue stoutly the purgative quality and power of the blood of Christ when applied to the inner man. Thus: "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" (Heb 9:13-14).
Here is an argument from the less to the greater, from the material to the spiritual, and from the human to the divine. In place of animal blood and ashes, we have the blood of Christ. In place of altars of wood and stone on which to rest the offering, we have the altar of the eternal Spirit. Instead of unclean animals, we have the spotless Christ. Instead of only fleshly purification, we have a clean conscience. Wherefore as a continual result, in lieu of presenting to God a gross material service, we become a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. It is this purifying potency of our Lord’s sacrificial work that makes the word blood so prominent in the New Testament in connection with spiritual sanctification. It is this which has authorized the metonymy by which the blood of Christ is so continually represented as cleansing -- cleansing from all sin -- cleansing from all unrighteousness. It is not merely a basis for reconciliation-a ground for the cancellation of guilt and the remission of sins. Nor is it merely the procuring cause or price of purity -- the consideration accepted of God as a sufficient reason or motive to work purity and generate life in a dead soul. The blood of Christ is sacramental and causative. To trust in it is to be cleansed by it. It is an element whose contact with the touch of faith heals a leprous soul. It is the fountain filled, not with animal blood, or with human blood, but with the blood of the Lamb. This Lamb, being offered to God through the eternal Spirit, has poured forth a crimson stream, which is impregnated with infinite merit and power of purification. In this, robes of character may be, and must be, washed until they are made white. This is the sole qualification for heaven. It is the only essential and indispensable meetness required that we may dwell among the saints in light. It alone gives a valid claim to "an inheritance among all them who are sanctified." All antecedent grace and concomitant relations are comprehended in perfect holiness. It is like the trunk of a tree. If you have that in its integrity, and in live condition, you have all its roots and branches. The forces of religion are massed by entire sanctification. It secures the maximum of spiritual power. It graduates life and efficiency up to the standard of highest possibility. And this is most effectually done by the sprinkling of the blood of Christ, who is the great antitype of the paschal lamb, and all the bleeding birds and beasts of the Jewish ritual.
Bless God! we "are not to come unto the mount that might be touched, and that burned with fire," but we are to come "to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." [8] Dr. D. Shelby Corlett, in his book on The Meaning of Holiness) says: The emphasis of the provision in the atonement for purity or entire sanctification for the Christian is as definite as the provision made for the forgiveness for the sinner. Let us note a few of the statements of the Scriptures emphasizing this deeper benefit: ". . . our Saviour, Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people (a people for his own possession -- R.V.)" (Tit 2:13-14). "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, . . . that it should be holy and without blemish" (Eph 5:25-27). "How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" (Heb 9:14). "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate" (Heb 13:12).
These scriptures stress a deeper benefit and emphasize a deeper experience than that emphasized in the former scriptures used relative to the benefit provided in the atonement for sinners. These scriptures state primarily the provision for cleansing, for entire sanctification, for the purifying of the heart, for making holy the child of God.
There are scriptures which give another emphasis to this deeper benefit of redemption, scriptures that teach that Jesus in His death dealt as definitely with the nature of sin, the old sin principle, in the heart of the child of God, as He did with the actual sins of the sinner. Let us note several of these scriptures: "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom 6:6). ..... God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom 8:3).
There is a marked contrast between the terms used here to indicate the deeper benefits of the provisions of redemption and those used in stressing the benefits for sinners. For the sinner, the words used were "justify," "forgiveness," "brought nigh to God." But concerning this deeper benefit the words used are "crucified," "destroyed," "condemned," all of which emphasize the destruction of the sin principle or nature remaining in the heart of a justified believer or child of God. These latter terms specifically refer to that phase of the provisions of redemption made for the removing from the nature of the child of God those inner conditions which keep him from being holy in the scriptural sense of that word. The terms used in these scriptures, namely, "the old man," "the body of sin," "sin in the flesh," and other terms such as "carnal," "the carnal mind," "the flesh," and the like, designate sin in the nature, the impure or unholy condition remaining in the heart of a person after being born again. Whatever may be the interpretation given these terms, we must recognize that the destruction of that state is provided in redemption: "the old man is (was, R.V.) crucified with him (Christ), that the body of sin might be destroyed"; and, "God ... condemned sin in the flesh." Here is emphasized a wonderful and complete provision of redemption to meet the deepest needs of man and to make him holy. [9] A. Paget Wilkes, in The Dynamic of Redemption, says:
Many of God’s children, I know, find it hard to understand in what sense we are made holy by the blood of Christ. The atoning work for our justification and the indwelling of His Spirit for our sanctification are easy to comprehend, but in what sense can we be made holy in heart by the shedding of His blood? This difficulty arises partly from ignorance of the nature of sin. In the minds of many sin is regarded merely as an act of wrong doing, wrong thinking, or wrong speaking. According to this view, the Holy Spirit can of course keep us from yielding to temptation and thus "free from sin" in the above sense; while the blood of Christ avails to remove all stain of guilt and condemnation, if we do so transgress. This, however, is a very defective view of sin and in consequence of sanctification. The truth is that in the Word of God, sin (as distinguished from sins and sinning) is spoken of as a spiritual entity, e.g., "the body of sin," "the carnal mind," etc. Sanctification, then, in its principal meaning is the destruction of that entity, a moral cleansing of our nature from its defiling presence and power, a real healing of the soul and a removal of inward depravity. A further difficulty of understanding in what sense we are made holy by the blood of Christ is due to our failure to recognize the use of figurative language. The late Thomas Cook writes thus:
"But some cannot understand how this cleansing is through the blood of Jesus; we need to explain that we are obliged to use figurative language. We sing of a ’fountain filled with blood,’ but we know there is no such fountain. When we speak of the blood of Jesus cleansing from sin, we do not mean that the blood of Christ is literally applied to the heart. What is meant is that through the great atoning work Christ has procured or purchased complete deliverance from sin for us exactly as He has made forgiveness possible for us. But while Christ is thus through His death what may be called the procuring cause of sanctification, the work itself is wrought in us through the agency of the Holy Spirit. He comes to the heart in sanctifying power, excluding the evil and filling it with love (when we believe the blood cleanseth us from all sin) just as He comes in regenerating power when we believe for forgiveness and are adopted into the family of God." [10]
Now it is evident that all who say, "Jesus died for me," do not include all that is involved in that statement -- at least not for present realization. On this account we have made these several quotations to emphasize the understanding that believers in Bible holiness have of the scope and depths of redemption. Nor do we suppose that this is anything of a modern interpretation. David, for example, in the fifty-first psalm, was evidently aware of the two forms in which sin exists, and he therefore prayed for both forgiveness and cleansing. His metaphor regarding the hyssop harks back to the ceremony of cleansing a leper, and, as already noted, this ceremony stood for a second and deeper cleansing than was involved in the sprinkling of the blood upon the altar for the sins of the people. The ancient prophet spoke of the fountain that was opened or was to be opened to the house of David and to the inhabitants of Jerusalem "for sin and for uncleanness." This indicates that, while sin was discerned in its dual form, redemption likewise was conceived of as a fountain in which both guilt and pollution could be washed away. When the side of Jesus was pierced on the Cross by the Roman spear, there came forth "blood and water" -- blood for forgiveness, water for cleansing. Toplady, therefore, was very scriptural when he sang:
Let the water and the blood, From Thy wounded side which flowed, Be of sin the double cure, Save from wrath and make me pure.
Extent of Redemption
We would not accommodate the language of redemption to those who limit it to sin’s guilt. Rather, we would iterate and reiterate the scriptural meaning of this blessed truth in the hope that many who now see but dimly may behold the full deliverance there is in the blood of the Lamb. We would account as inadequate any conception of the redemptive work of Christ that does not involve, require, and promise a cleansing as deep as ever the stain of sin has gone. Nor would we minimize sin that redemption might stand out the more boldly. Sin as transgression is a thing that is heinous beyond comparison. And sin as pollution is like that dead, putrefying corpse which the ancient criminal was sentenced to carry about with him until the criminal’s life gave way to the putrefying death. But horrible as is the figure, and more horrible still the reality of sin, yet, thank God, through Jesus Christ our Lord there is release and deliverance.
Sin is crimson red and scarlet clinging, but it is matched and overmatched by the royal blood of God’s only Son, so that "the blood of Jesus Christ his Son cleanseth us from all sin." In his "Queries to Those Who Deny Perfection Attainable in This Life," John Wesley asked: "Does the soul’s going out of the body effect its purification from indwelling sin?" Answering those who held this notion, he said: "If so, it is something else, not ’the blood of Christ which cleanseth it from sin’! [11] But if indeed it is the blood of Jesus Christ that cleanseth us from all sin, then this is the world in which that Blood was shed, and here also is the place to have it applied.
And, finally, we would again suggest that our conception of redemption is no innovation. Rather, we believe it is the conception of those who lived nearest to the Lord in the time of His passion, and of those who have walked closest to Him in the Spirit’s dispensation. Amidst the confusion of those who have sought to analyze, there have been found those who knew that they might believe, and those who believed that they might know. May we, and all who hear these words, be among those who both believe and know, and who shall find by following on to know the Lord a joy and victory that the world can never know.
ENDNOTES 1 Cf. Wiley, Christian Theology, II, 290-95.
2 H. E. Brockett, Scriptural Freedom from Sin (Kansas City: Beacon Hill Press, 1941), p.66.
3 Ibid., pp. 66 f.
4 Ibid., pp. 68 f.
5 Ibid., pp. 69 f.
6 Ibid., pp. 70 f 7 A. M. Hills, Fundamental Christian Theology, Abridged ad. (Pasadena, Calif.: C. J. Kinne, 1932), pp. 45 f.
8 Asbury Lowrey, Possibilities of Grace (Chicago: Christian Witness Co., 1884), pp.120-23.
9 D. S. Corlett, The Meaning of Holiness (Kansas City: Beacon Hill Press, 1944), pp. 43-45.
10 A. P. Wilkes, The Dynamic of Redemption (Kansas City: Beacon Hill Press, 1946), pp. 80 f 11 John Wesley, Plain Account of Christian Perfection.