Keswick

Romans 12:1–2 and the Doctrine of Sanctification, Part 5

By William W. Combs. Reproduced with permission from DBSJ 11 (2006). Read the series.

The Believer’s Dedication Is Realized in His Life-long Transformation (v. 2)

And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.

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Romans 12:1–2 and the Doctrine of Sanctification, Part 3

Reproduced with permission from DBSJ 11 (2006). Read the series.

Dedication in Romans 12:1–2

Romans 12:1–2 begins the final section of the letter. Paul shifts his focus from instruction to exhortation, from what we might call the indicative—what God has done for us—to the imperative—what we are to do in response.43 Moo explains, “If we take to heart the truth of the gospel that [the apostle] has presented, we will have a transformed worldview that cannot but affect our lives in uncounted ways. Paul has made this clear already in chapter 6, where he shows how our union with Christ in his death and resurrection leads to our ‘walking in newness of life’ (v. 4).”44 Now in this final section, Paul urges Christians to manifest the power of the gospel in specific areas of day-to-day life.

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What Happened to Keswick?

houghton_grg_pull.gifRepublished from The Faith Pulpit (March 2002). First posted at SI in 2009.

(Related audio: 2007 interview with Robert Delnay).

Years ago a few Fundamentalists had occasion to identify with the Keswick movement, also known as the “deeper life,” or “victorious life.” Others have slurred the movement in somewhat the same way that New Evangelicals have slurred the Scofield Reference Bible. The point is worth some notice.

While the movement traces back to the perfectionist movements that in the 1860’s produced Holiness, it went in a somewhat different direction. Credit seems to go to William Boardman, who in the 1860’s was preaching a higher life, and to Pearsall Smith and his wife Hannah Whitehall Smith. Smith held meetings in England in the early 1870’s, making considerable impact. Then in the summer of 1875, Smith badly smudged his reputation and left the ministry. Thereupon Canon T. D. Harfoed-Battersby, vicar of St. John’s church in Keswick, up in the Lake District, not far from the Scottish border, announced a week of meetings in Keswick near his church. The meetings were to be a time for spiritual refreshing and earnest seeking after God, and they began a series which has continued to the present.

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Keswick sanctification theology profoundly influenced early fundamentalism and has continued to impact the movement up to the present time.

The Impact of Keswick Theology on Fundamentalism Comment: The beginning of a series on the positive impact of Keswick theology on Fundamentalism.

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Let Go and Let God? An Interview with Author Andy Naselli

Dr. Andrew David Nasellli (a.k.a. Andy Naselli), has completed some excellent doctrinal and historical study in the area of sanctification. How do believers grow to be like their Lord? What should they expect the experience of growing in holiness to be like?

Much of conservative evangelical and fundamentalist thought on the subject today is heavily influenced by ideas that took shape and gained popularity in the 19th century Keswick conferences. Andy’s BJU PhD thesis work focused on these Keswick ideas and their shortcomings. Subsequent articles and lecture series have refined them. The result is soon to be available in electronic form from Logos.

I interviewed Andy about the book and the Keswick way of thinking. The interview consists of two files. The first focuses on the history of Keswick and its influences on leaders such as C.I. Scofield and Lewis Sperry Chafer.

The second file focuses on the problems in Keswick and Keswick-like views of sanctification.

(Andy blogs at Thoughts on Theology which appears in our Blogroll)

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