I read, not too long ago, the article mentioned in the
title of this post, by J. I. Packer, from The Evangelical Quarterly, vol. 27 (1955) 153-167. Packer is
reviewing the book So Great Salvation: The History and Message of the
Keswick Convention by
Steven Barabas. Both Packer and
Barabas are neo-evangelicals.
Packer’s article was influential when it was written: “There was thus no response from the
Keswick faction which rebuffed the critique offered by Packer. It is widely
agreed that Packer’s review marked the end of the dominance of the Keswick
approach among younger evangelicals . . . the theological weight of Packer’s
critique seemed to many to prove unanswerable.” (pg. 79, J. I. Packer: A
Biography, A. McGrath.
Grand Rapids, MI: Baker, 1997).
Some of what he said was worth thinking about. I am not going to comment on everything that he wrote (or
that Barabas wrote, for I have read his book also) here. I want to point out one particular
thing.
title of this post, by J. I. Packer, from The Evangelical Quarterly, vol. 27 (1955) 153-167. Packer is
reviewing the book So Great Salvation: The History and Message of the
Keswick Convention by
Steven Barabas. Both Packer and
Barabas are neo-evangelicals.
Packer’s article was influential when it was written: “There was thus no response from the
Keswick faction which rebuffed the critique offered by Packer. It is widely
agreed that Packer’s review marked the end of the dominance of the Keswick
approach among younger evangelicals . . . the theological weight of Packer’s
critique seemed to many to prove unanswerable.” (pg. 79, J. I. Packer: A
Biography, A. McGrath.
Grand Rapids, MI: Baker, 1997).
Some of what he said was worth thinking about. I am not going to comment on everything that he wrote (or
that Barabas wrote, for I have read his book also) here. I want to point out one particular
thing.
Packer’s rebuttal has the serious weakness in that he
rejects (pgs. 160-161) what he calls “a mystical doctrine of personal communion
with the Holy Ghost” and likewise opposes the idea that a “life in which the
Holy Spirit plays no conscious part is sub-normal Christianity.” Packer gives no verses from the Bible
for his rejection of personal communion with the Holy Ghost (contra 2
Corinthians 13:14), but simply blows fellowship with Him off as being “magic”
by a quote from B. B. Warfield.
Packer’s acceptance of a life in which the Holy Spirit plays no
conscious part is a dangerous error in his Anglican and Reformed doctrine of
sanctification. One wonders if his
vehement opposition to the doctrine of conscious fellowship with the Holy Ghost
stems from the incredible amount of quenching and grief the Spirit receives
from the liturgical and lifeless Anglican communion in which Packer ministers,
a denomination that is filled to the brim with unregenerate people and
apostasy.
rejects (pgs. 160-161) what he calls “a mystical doctrine of personal communion
with the Holy Ghost” and likewise opposes the idea that a “life in which the
Holy Spirit plays no conscious part is sub-normal Christianity.” Packer gives no verses from the Bible
for his rejection of personal communion with the Holy Ghost (contra 2
Corinthians 13:14), but simply blows fellowship with Him off as being “magic”
by a quote from B. B. Warfield.
Packer’s acceptance of a life in which the Holy Spirit plays no
conscious part is a dangerous error in his Anglican and Reformed doctrine of
sanctification. One wonders if his
vehement opposition to the doctrine of conscious fellowship with the Holy Ghost
stems from the incredible amount of quenching and grief the Spirit receives
from the liturgical and lifeless Anglican communion in which Packer ministers,
a denomination that is filled to the brim with unregenerate people and
apostasy.
The serious error by Packer of downplaying the communion of
the Holy Ghost, while widespread in modern Reformed circles, and recognized as
a danger by some modern writers among the Reformed themselves (e. g., Bruce
Waltke, professor of Old Testament at Westminster Theological Seminary,
wrote: “Reformed doctrine . . .
may lead to spiritual deadness by reducing Christianity to a rational system of
thought rather than maximizing and realizing the essential ministry of the Holy
Spirit in life” (pg. 22, “Evangelical Spirituality: A Biblical Scholar’s
Perspective.” Journal of the Evangelical Theological Society 31:1 (March 1988).) does not represent
the uniform position of classical Reformed authors. When John Owen wrote Of Communion with God the Father,
Son, and Holy Ghost, and
spent many pages detailing the believer’s personal fellowship with the Holy
Spirit, he embraced a theology of the Christian life notably different from
that of Packer. Consider also the
warm embrace of communion with the Spirit by the Dutch Second Reformation
Calvinist Wilhelmus á Brakel:
the Holy Ghost, while widespread in modern Reformed circles, and recognized as
a danger by some modern writers among the Reformed themselves (e. g., Bruce
Waltke, professor of Old Testament at Westminster Theological Seminary,
wrote: “Reformed doctrine . . .
may lead to spiritual deadness by reducing Christianity to a rational system of
thought rather than maximizing and realizing the essential ministry of the Holy
Spirit in life” (pg. 22, “Evangelical Spirituality: A Biblical Scholar’s
Perspective.” Journal of the Evangelical Theological Society 31:1 (March 1988).) does not represent
the uniform position of classical Reformed authors. When John Owen wrote Of Communion with God the Father,
Son, and Holy Ghost, and
spent many pages detailing the believer’s personal fellowship with the Holy
Spirit, he embraced a theology of the Christian life notably different from
that of Packer. Consider also the
warm embrace of communion with the Spirit by the Dutch Second Reformation
Calvinist Wilhelmus á Brakel:
[T]he Holy Spirit . . . transmi[ts] . . . the image of God [and]
imprint[s] [it] upon the heart of man, who is re-created in this image. . . .
The transmission of this image occurs by the operation of the Spirit of God,
who imprints the image of God upon man, causing Christ to be formed in them. .
. . This sealing, which confirms believers and assures them that they are
partakers of the covenant of grace, occurs in various ways.
imprint[s] [it] upon the heart of man, who is re-created in this image. . . .
The transmission of this image occurs by the operation of the Spirit of God,
who imprints the image of God upon man, causing Christ to be formed in them. .
. . This sealing, which confirms believers and assures them that they are
partakers of the covenant of grace, occurs in various ways.
First, this occurs when the Spirit reveals
to believers that He dwells in them as in a temple. The bride requested, “set
me as a seal upon Thine heart” (Song 8:6); that is, let me thus be imprinted
upon Thy heart, that Thou wouldest continually think upon me and that my
appearance would continually be before Thy eyes. In like manner the Holy Spirit
sets Himself as a seal upon the heart of believers, making them conscious of
His presence and indwelling, whereby He assures them as clearly and powerfully
that they are partakers of the covenant of grace as if they were sealed with a
seal. . . . Secondly, the Holy Spirit seals them by imprinting the image of God
upon them, as well as by showing and revealing to them that the image of God is
in them. He convinces them of the genuineness of their initial change, of their
being ingrafted into Christ, of their faith whereby they truly received Christ
and still do so daily both unto justification and sanctification. He convinces
them of the genuineness of their insatiable desire to continually enjoy
communion with God, of their spiritual life which, though feeble, is
nevertheless genuine, and of their hatred for sin. He makes them aware how it
wounds and grieves them when they perceive internal sin, imperfection in their
performance of duty, as well as their failure to perform that which is good. He
shows them that it is not only all their desire to be holy, but that their
utmost effort is to do everything in faith, to be motivated by the love and
fear of God, to live in childlike obedience, etc. The Spirit makes them
conscious of all this, so that they perceive it in such a manner that they can
neither deny it nor be deprived of its inherent comfort. “Now we have received,
not the spirit of the world, but the Spirit which is of God; that we might know
the things that are freely given to us of God” (1 Corinthians 2:12).
to believers that He dwells in them as in a temple. The bride requested, “set
me as a seal upon Thine heart” (Song 8:6); that is, let me thus be imprinted
upon Thy heart, that Thou wouldest continually think upon me and that my
appearance would continually be before Thy eyes. In like manner the Holy Spirit
sets Himself as a seal upon the heart of believers, making them conscious of
His presence and indwelling, whereby He assures them as clearly and powerfully
that they are partakers of the covenant of grace as if they were sealed with a
seal. . . . Secondly, the Holy Spirit seals them by imprinting the image of God
upon them, as well as by showing and revealing to them that the image of God is
in them. He convinces them of the genuineness of their initial change, of their
being ingrafted into Christ, of their faith whereby they truly received Christ
and still do so daily both unto justification and sanctification. He convinces
them of the genuineness of their insatiable desire to continually enjoy
communion with God, of their spiritual life which, though feeble, is
nevertheless genuine, and of their hatred for sin. He makes them aware how it
wounds and grieves them when they perceive internal sin, imperfection in their
performance of duty, as well as their failure to perform that which is good. He
shows them that it is not only all their desire to be holy, but that their
utmost effort is to do everything in faith, to be motivated by the love and
fear of God, to live in childlike obedience, etc. The Spirit makes them
conscious of all this, so that they perceive it in such a manner that they can
neither deny it nor be deprived of its inherent comfort. “Now we have received,
not the spirit of the world, but the Spirit which is of God; that we might know
the things that are freely given to us of God” (1 Corinthians 2:12).
Having on the one side revealed this to
them, He leads them, in the consciousness of this received grace, not only to
the Word of God but also to the promises which are made to such persons as they
are. He sheds light upon such texts and causes them to acknowledge the
infallible truth expressed in them. In this condition He ushers them into the
presence of God and by virtue of two propositions—one being deduced from the
grace they possess and the other from the Word of God—causes them to come to
the conclusion that they are most certainly the children of God and thus will
become partakers of eternal salvation. By way of such reasoning, the Holy
Spirit not only labors to give clarity and assurance concerning both God’s
grace in them and the promises of Scripture for them, but also takes an active
part in the formulation of this conclusion. By granting much light, He causes
them to be steadfast and assured in this conclusion. By His sealing power He
impresses this reality so deeply upon their heart that they believe it with
such certainty as if they saw it with their eyes and touched it with their
hands—yes, as if they were already in possession of salvation itself. “The
Spirit itself beareth witness with our spirit, that we are the children of God”
(Romans 8:16).
them, He leads them, in the consciousness of this received grace, not only to
the Word of God but also to the promises which are made to such persons as they
are. He sheds light upon such texts and causes them to acknowledge the
infallible truth expressed in them. In this condition He ushers them into the
presence of God and by virtue of two propositions—one being deduced from the
grace they possess and the other from the Word of God—causes them to come to
the conclusion that they are most certainly the children of God and thus will
become partakers of eternal salvation. By way of such reasoning, the Holy
Spirit not only labors to give clarity and assurance concerning both God’s
grace in them and the promises of Scripture for them, but also takes an active
part in the formulation of this conclusion. By granting much light, He causes
them to be steadfast and assured in this conclusion. By His sealing power He
impresses this reality so deeply upon their heart that they believe it with
such certainty as if they saw it with their eyes and touched it with their
hands—yes, as if they were already in possession of salvation itself. “The
Spirit itself beareth witness with our spirit, that we are the children of God”
(Romans 8:16).
Thirdly, the Holy Spirit also occasionally
seals in an immediate manner by means of clear and powerful declarations within
the heart, such as: “I have loved thee with an everlasting love; Thy sins are
forgiven thee; Thou art an heir of eternal life,” and similar passages. Such
declarations occasionally occur by means of a Scripture passage which is
powerfully applied. At other times this can occur without a specific text, bearing
in mind that such a declaration will always be in agreement with Scripture, it
being the touchstone for such a declaration. This immediate sealing does not
only result in the confirmation of their spiritual state, but the Holy Spirit
grants them the immediate enjoyment of the matter itself, which results in
peaceful serenity, a pleasant and sweet frame of mind, and an exhilarating joy.
This causes such a person to be saturated with love, be in a holy frame of
mind, be lifted up in the ways of the Lord, be ready to heroically do battle
with the enemy, and walk in the way of God’s commandments. The bride refers to
this as being kissed. “Let Him kiss me with the kisses of His mouth: for Thy
love is better than wine” (Song 1:2). She further testifies, “He brought me to
the banqueting house, and His banner over me was love,” etc. (Song 2:4-6). Such
was David’s desire, “say unto my soul, I am thy salvation” (Psalm 35:3). It is
this blessing which Christ promises to believers. “I will love him, and will
manifest Myself to Him. We will come unto him, and make our abode with him”
(John 14:21, 23).
seals in an immediate manner by means of clear and powerful declarations within
the heart, such as: “I have loved thee with an everlasting love; Thy sins are
forgiven thee; Thou art an heir of eternal life,” and similar passages. Such
declarations occasionally occur by means of a Scripture passage which is
powerfully applied. At other times this can occur without a specific text, bearing
in mind that such a declaration will always be in agreement with Scripture, it
being the touchstone for such a declaration. This immediate sealing does not
only result in the confirmation of their spiritual state, but the Holy Spirit
grants them the immediate enjoyment of the matter itself, which results in
peaceful serenity, a pleasant and sweet frame of mind, and an exhilarating joy.
This causes such a person to be saturated with love, be in a holy frame of
mind, be lifted up in the ways of the Lord, be ready to heroically do battle
with the enemy, and walk in the way of God’s commandments. The bride refers to
this as being kissed. “Let Him kiss me with the kisses of His mouth: for Thy
love is better than wine” (Song 1:2). She further testifies, “He brought me to
the banqueting house, and His banner over me was love,” etc. (Song 2:4-6). Such
was David’s desire, “say unto my soul, I am thy salvation” (Psalm 35:3). It is
this blessing which Christ promises to believers. “I will love him, and will
manifest Myself to Him. We will come unto him, and make our abode with him”
(John 14:21, 23).
One should know, however, that, although
all believers are sealed, [they do not enjoy experiential fellowship with the
Spirit] with equal clarity. (pgs. 187-190, The Christian’s Reasonable
Service, vol 1.)
all believers are sealed, [they do not enjoy experiential fellowship with the
Spirit] with equal clarity. (pgs. 187-190, The Christian’s Reasonable
Service, vol 1.)
Enjoyment of the communion of the Holy Ghost (2 Corinthians
13:14), contrary to the affirmations of Packer, is not only characteristic of
better Reformed writers, but it indubitably characterizes historic Baptist
theology (which is not Reformed) as well, for conscious, experiential communion
with the Trinity is not “magic,” but the plain teaching of Scripture (and so it
certainly does not depend upon allegorization of the Song of Solomon of the
sort made by Brakel above). When
“the love of God is shed abroad in our hearts by the Holy Ghost which is given
unto us” (Romans 5:5), conscious, experiential fellowship is in view. “God hath sent forth the Spirit of his
Son into your hearts, crying, Abba, Father” (Galatians 4:6; Romans 8:15)—what
is this but experiential fellowship?
The Apostles could say, “truly our fellowship is with the Father, and with his Son Jesus
Christ,” a fellowship as experiential as their fellowship one with another (1
John 1:3). Christ promises: “[H]e that loveth me shall be loved of
my Father, and I will love him, and will manifest myself to him. . . . I will
not leave you comfortless: I will come to you. . . . If a man love me, he will
keep my words: and my Father will love him, and we will come unto him, and make
our abode with him” (John 14:18-23).
Does Christ manifest Himself to the believer, and come with His Father
to abide with the believer, without conscious, experiential fellowship with His
beloved redeemed one? To “know the love of Christ, which passeth knowledge”
(Ephesians 3:19) cannot be merely intellectual, but also experiential. When Christ comes in to the believer,
to sup with him, experiential fellowship is clearly in view (Revelation 3:20). J. I. Packer’s affirmation that a life
in which the Holy Spirit plays no conscious part is not sub-normal Christianity
is extremely dangerous and entirely erroneous. It should be rejected.
If you feel that it is necessary to read Packer’s writings, do not adopt
such terrible theological errors because of a few good things he may have to
say on other matters.
13:14), contrary to the affirmations of Packer, is not only characteristic of
better Reformed writers, but it indubitably characterizes historic Baptist
theology (which is not Reformed) as well, for conscious, experiential communion
with the Trinity is not “magic,” but the plain teaching of Scripture (and so it
certainly does not depend upon allegorization of the Song of Solomon of the
sort made by Brakel above). When
“the love of God is shed abroad in our hearts by the Holy Ghost which is given
unto us” (Romans 5:5), conscious, experiential fellowship is in view. “God hath sent forth the Spirit of his
Son into your hearts, crying, Abba, Father” (Galatians 4:6; Romans 8:15)—what
is this but experiential fellowship?
The Apostles could say, “truly our fellowship is with the Father, and with his Son Jesus
Christ,” a fellowship as experiential as their fellowship one with another (1
John 1:3). Christ promises: “[H]e that loveth me shall be loved of
my Father, and I will love him, and will manifest myself to him. . . . I will
not leave you comfortless: I will come to you. . . . If a man love me, he will
keep my words: and my Father will love him, and we will come unto him, and make
our abode with him” (John 14:18-23).
Does Christ manifest Himself to the believer, and come with His Father
to abide with the believer, without conscious, experiential fellowship with His
beloved redeemed one? To “know the love of Christ, which passeth knowledge”
(Ephesians 3:19) cannot be merely intellectual, but also experiential. When Christ comes in to the believer,
to sup with him, experiential fellowship is clearly in view (Revelation 3:20). J. I. Packer’s affirmation that a life
in which the Holy Spirit plays no conscious part is not sub-normal Christianity
is extremely dangerous and entirely erroneous. It should be rejected.
If you feel that it is necessary to read Packer’s writings, do not adopt
such terrible theological errors because of a few good things he may have to
say on other matters.
-TDR
In regards to Keswick and Calvinism, just wondering if anyone else has noticed the merging of New Calvinist doctrine with Keswick theology in the area of sanctification now.
My experience with New Calvinism is that they take the doctrine of salvation (all of Christ, none of mans works), and then carry that definition over to sanctification. thus applicatory preaching becomes a legalistic anathema to them. Their answer to this charge is "we just preach Jesus and let the Holy Spirit do the rest".
I've found that aligns perfectly with the Keswick theology of let go and let God. Ive even found Keswick material and advertising in New Calvinist churches.
For a while I believed that Keswick was an outgrowth of Calvinist thought, but from the above and my own research I see that Calvinism has been historically opposed to Keswick.
Am I barking up the wrong tree here or has anyone else noticed something similiar?
RE: New Calvinist merging with Keswick Theology
I suspect that what you observe, (as have I), comes from neglecting the first part of the Phil 2:12b-13 couplet ("work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure"). There is a sense that Christians will do when the Spirit moves them, rather than as according to the Word, whether "in season or out of season".
I suspect that that same tendency is underlying the "let go and let God" sentiments of Keswick.
'The contrast between the Reformed and Keswick views is drastic.
J. I. Packer asserts that according to the Reformed view, “The Holy
Spirit uses my faith and obedience (which he himself first works in
me) to sanctify me,” but according to the Keswick view, “I use the Holy
Spirit (whom God puts at my disposal) to sanctify myself.” Keswick’s
view, Packer concludes, “is not merely unscriptural; it is irreligious.”
“It is Pelagian ; for, in effect, it makes the Christian the employer, and
the Holy Spirit the employee, in the work of sanctification.”81 Ironically,
this is done while emphasizing utter passivity.'
http://andynaselli.com/wp-content/uploads/2008_Keswick_theology.pdf
I believe that we should neither be Reformed nor Keswick in our doctrine of sanctification–we should be Biblical and Baptist. For a Biblical, Baptist view of sanctification–which agrees with neither the errors of Packer nor of Keswick–please note the resources here:
http://faithsaves.net/soteriology
By the way, I actually have no chip on my shoulder against Packer, although his non-separatism is totally unjustifiable and I strongly disagree with TULIP theology, and if someone could show me that he actually did believe in communion with the Holy Spirit, just not some sort of extra-Scriptural/mystical type of communion, I'd be glad to know and would correct any inaccurate statements above.
Finally, while I don't endorse Naselli either, his statement, from Packer, on the Keswick and Reformed views on the point quoted is accurate, and, in this particular case, the view he calls "Reformed" lines up with Scripture.
Thanks for the comments.