Theology beacon dictionary of theology

The term effectual calling, as used by those who believe in particular predestination, indi­cates that the call operates effectually unto salva­tion for all to whom it comes, without regard to any "works" of their own. The Westminster Shorter Catechism, a basic authority for Cal­vinistic theology, states, "Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills; He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel."

Effectual calling is one of the five major points of Calvinism. Sometimes the term Irresistible grace is used instead (Wiley, CT, 2:351, fn.). Either term means that all who are "called" (by the Spirit) will infallibly be saved. Rom. 8:29-30 is adduced in support of this view. But this passage is a series of statements, enumerating God's pro­visions for those mentioned in the opening state­ment, "Whom he did foreknow." J. Agar Beet explains this passage: "It might be thought that what God ordained must in every case be real­ized. But God has thought fit that the accom­plishment of His own purposes shall depend upon maris faith" (Commentary on St. Paul's Epis­tle to the Romans, 248).

The Wesleyan position holds that passages like this must be interpreted in the light of other scriptures which plainly state that the gospel is for "whosoever" and that fulfillment of its bene­fits is dependent upon man's response. The total teaching of the Bible is that the gospel call is an open call, an unrestricted call, and an enabling call to those who respond favorably.

See calvinism, arminianism, monergism, syn­ergism. free will.

For Further Reading: Dayton, "Romans," WBC, 5:58; Purkiser, Exploring Our Christian Faith, 270-78; GMS, 428; Wiley, CT 2:340-44, 351-53.

Leslie D. Wilcox

ELDER. The Greek word for "elder" is presbyteros, which has been taken over into English as "pres­byter." It occurs 66 times in the NT and is trans­lated "elder" in all but 2 places (in KJV). Twenty-six times in the Gospels (13 in Matthew alone) it is used for the "elders" of the Jews, that is, members of the Sanhedrim This continues for the first 4 times in Acts (4:5, 8, 23; 6:12). But in the rest of Acts it refers (11 times) to the elders of the church and only 3 times to Jewish elders.

The first of these occurrences is found in Acts 11:30, referring to the elders of the church at Je­rusalem. Especially significant is the next use of the term, in 14:23. On Paul's first missionary journey he and Barnabas "ordained," or "ap­pointed" (Niv), elders in every church they had founded in the province of Galatia. This was the earliest form of church organization: a group of elders to supervise each local congregation. This followed somewhat the Jewish pattern.

In 1 Tim. 5:17 Paul speaks of "the elders that rule well." And in verse 18 he warns against ac­cepting any accusation against an elder unless it is backed by two or three witnesses.

Titus 1:5-9 is especially significant. Verses 5-7 definitely suggest that "elder" and "bishop" ("overseer," niv) refer to the same office. Even Bishop Lightfoot of the Church of England sup­ported this interpretation.

See bishop, clergy, church government.

For Further Reading: Lightfoot, Saint Paul's Epistle to
the Philippians, 95-99; Wallace, "Elder," Baker's DT,
178-79. Ralph Earle

ELECT, ELECTION. The term "elect" may be either a verb, noun, or adjective. As a verb it specifies the act_of_choosing from among a number of possibilities for any function or use. As a noun it may identify tjie object of this action or choice. And as an adjective it would indicate a person chosen for an office but not yet installed, such as the president-e/ecf. The theological verb would indicate the act of Deity in selecting for special service, or choosing to salvation. Theologically the noun would specify those who have been thus chosen by God, with the more frequent idea of those chosen for salvation and special grace. When the apostle Peter wrote to the "elect who are sojourners of the Dispersion" (1 Pet. 1:1, asv) in the five provinces of Asia Minor, he was using the term as a noun (eklektois, dative plural). Sim­ilarly when he refers to them as "an elect race" (2:9, asv), he also uses the term as a noun. In our English language the term is synonymous with choose as a verb, or chosen as a noun. The elect are objects of the action of God and members of the resultant state or status.

Both Peter and Paul (1 Pet. 1:1; 2 Thess. 2:13; Eph. 1:4) indicate that those who may be consid­ered the elect of God are such as have come by way of sanctification, belief of the truth, and sprinkling of the blood of Christ (cf. Heb. 10:22). They indicate that the election of God is to the > end that one might be holy and undeserving of

In summary, then, we may note that God's election is that of a class of persons exhibiting a certain type of character, and not merely an arbi­trary, precreation decision, that certain ones shall be saved and all others be damned. Whether, therefore, one stands among God's elect is an elective decision, God having elected all who will acclaim Jesus Christ as Lord of all the kingdoms of their life, and having reprobated all Christ-rejectors to eternal death.

See PREDESTINATION, FOREKNOWLEDGE, CALL.

For Further Reading: Dunelm, "Elect," ISBE, 925;
Wiley, CT 2:335-40; Wynkoop, Foundations ofWesleyan-
Arminian Theology, chap. 2. ROSS E. PRICE

ELIJAH. The prophet Elijah (1 Kings 17:1—2 Kings 2:11) makes his first appearance during a critical time in the history of Israel when faith in the God of Israel was threatened by King Ahab's decision to erect an altar for the Canaanite god Baal in Samaria (1 Kings 16:31-33). He makes a prediction concerning a drought and indicates to the king that he is a true prophet who stands before God to receive His word in order to com­municate it to the people. His subsequent en­counters with the followers of Baal religion reveal that he was also a fierce advocate of the Sinai covenant.

Elijah's return is mentioned in the prophecies of Malachi. He predicts that a messenger would appear to prepare the way before the Lord (3:1), and that Elijah would come before the Day of the Lord to turn the hearts of the fathers together with their children to God (4:5-6). Malachi's prophecy receives its first direct reference in Luke's account of the birth story of John the Bap­tist. The angel announces to Zechariah, "He [John] will go before him [the Lord] in the spirit and power of Elijah" (Luke 1:16-17, Rsv). How­ever, John said an emphatic "I am not" when the question "Are you Elijah?" was asked to him by the priests and Levites (John 1:19-23). Jesus on the other hand declared that John fulfilled the prophecy of Malachi (Matt. 11:7-15; cf. 17:12; Mark 9:12). His sayings concerning John reveal

Jesus' own conviction that the task of the prophet to come has already been fulfilled by the Baptist.

The Gospels record that at the Mount of Trans­figuration Moses and Elijah appeared to Jesus and talked with Him (Matt. 17:1-8; cf. Mark 9:2-8; Luke 7:28-36). Both Moses and Elijah had played significant roles in the history of Israel. Moses the lawgiver led Israel to their first redemption from slavery in Egypt. Elijah was the first great prophet who attempted to emancipate the nation from their bondage to Baal and to restore true worship in Israel. Thus the appearance of these two men with Jesus confirms His statement, "Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them" (Matt. 5:17, rsv).

See JOHN THE BAPTIST, PROPHET (PROPHECY).

For Further Reading: Edersheim, The Life and Times of Jesus the Messiah 2:706-9; Wiener, The Prophet Elijah in the Development of Judaism, 1-17, 141-51.

Alexander Varughese

ELOHIM. Elohim is the Hebrew word generally used for "gods." Plural in form, it is often a plural of majesty and translated as a singular, "God." Other Hebrew terms for Deity, such as Yahweh and Adonai, are usually translated as "Jehovah" and "Lord," respectively. Each of these terms im­plies specific connotations about what God is like.

Occurring some 2,550 times in the OT, Elohim refers in its broadest sense to God as absolute, un­qualified, unlimited energy. Scripture begins with the affirmation, "In the beginning Elohim created the heaven and the earth" (Gen. 1:1). Obviously only a God with such power could perform such a feat. This power also pertains to God's rela­tionship with His creation. Elohim commands (Gen. 3:3); He blesses (9:1); He enters into cov­enant (vv. 16-17); He destroys (19:29); He leads (Exod. 13:17); He saves (20:2). This God of power is not a being who created only to leave creation at the mercy of a naturalistic system. His power is so unlimited in scope that He providentially su­perintends and enters into relationship with His creation.

See GOD, OMNIPOTENCE, DIVINE SOVEREIGNTY PROVIDENCE.

For Further Reading: "God, Names of," 7DB; GMS, 53, 134, 342; Stone, Names of God in the OT.

W. Stephen Gunter

Fire is an emblem which suggests judgment, i.e., testing, purging, and cleansing. It is used with reference to the Spirit's baptism (Luke 3:16); the coming of the Spirit at Pentecost (Acts 1:5; 2:3-4); the nature of the Spirit ("Quench not the Spirit," 1 Thess. 5:19). At Pentecost tongues "like as of fire" sat on the disciples of Jesus, suggesting their preparation for bearing the gospel to the ends of the earth.

A second emblem is the dove. In the baptism of Jesus, the Spirit descended "like" a dove light­ing upon Him (Matt. 3:16). Matthew does not say that the Spirit descended clothed in the form of a dove, but Luke stresses the Spirit's coming "in bodily form, as a dove" (Luke 3:22, rsv). In the Scripture the dove represents peace. The con­firmation of God's favor is suggested in the bap­tismal story.

Paul describes the sealing of the Holy Spirit unto the day of redemption (Eph. 1:14), a work of the Spirit suggesting being marked and owned by the Spirit. Thus the symbolism of the dove and the seal are close.

The seal conveys a larger meaning than ap­proval or mark of ownership. It suggests the guardianship of the Spirit and forms the heart of a biblical theology of Christian perseverance. When Paul says we are sealed by the Holy Spirit, he teaches the supervisory care of the Spirit. No one need fall from God's love since the Spirit of God is present. Everything that the Father and the Son have done for us is being effected by the Spirit.

In legal terms the seal indicates a finished transaction; that everything contained on the document sealed is complete and accurate. Scrip­ture suggests that the Spirit's seal is God's affir­mation of this grace bestowed upon us, i.e., the Spirit confirms that we are genuine.

Oil is a familiar emblem of the Spirit. Associ­ated immediately with the anointing for the sick, for the ministry, and for the injured (as seen in the parable of the Good Samaritan), oil com­monly represents the Spirit's work in preparation for service. Peter states that God anointed Jesus of Nazareth "with the Holy Spirit and with power" (Acts 10:38, rsv). Earlier Jesus had seized the words of Isaiah: "The Spirit of the Lord is upon me, because he has anointed me" (Luke 4:18-19, rsv). The prophet Zechariah's vision of olive trees pouring their oil into the bowl of the candlestick is an allusion to the power of the Holy Spirit (Zech. 4:1-14).

The coming of the Spirit is promised by God as a "pouring out" 0oel 2:28-29), a probable allu­sion to the anointing oil.

A fourth emblem is wind. First employed in Gen. 1:2, the word ruach is translated both "wind" and "spirit." The metaphor "wind" is de­scriptive of the sovereign movement of the Holy Spirit. In speaking of the new birth to Nico-demus, Jesus indicated that the wind blows where it will. This was seen to be a reference to the Spirit's work of regeneration 0ohn 3:8). The wind of the Spirit is suggestive of His creative work. Further, the wind's free flow is the basis for describing the "surprises of the Spirit."

The earnest, enduement or clothing, and rivers are other emblems of the Spirit. As earnest, He is recognized as the down payment or pledge for the future glory (Eph. 1:14). The "earnest" is an archaic word but familiar in the KJV. Luke em­ploys enduement (or being clothed) by the Spirit to describe the Christian's environment of power. The Spirit encompasses as a garment is placed on a person, conveying power (dunatnis) (Luke 24:49; Acts 1:8). Finally, the presence of the Spirit becomes a river of living water flowing out of the believer (John 7:37-39). The true ecstatic (eksta-sis = outreaching) character of the Spirit is man­ifested in His influence in the world, not simply in private spiritual satisfaction.

See HOLY SPIRIT, TYPE, TYPOLOGY. EARNEST, SEALING OF THE SPIRIT.

For Further Reading: Marsh, Emblems of the Holy Spirit; James, I Believe in the Holy Ghost, 79-96.

Leon O. Hynson

EMOTION, EMOTIONALISM. The word emotion derives from the Latin verb emovere, to move out, and refers to one of the three basic elements of human life, i.e., thinking, feeling, willing. These elements are functions of the self or ego and in­dispensable to life and being. "To experience emotion is to become aware of larger than usual differences in the continuous changes in feeling which are experienced by all normal healthy people in the waking state" (Baker's DCE, 203).

Emotion is often pictured as the driving force in life, as it were, as wind in the sails; while thought is the nautical calculations, and volition the hand on the wheel or rudder. Each function or area of expression is inextricably related to the other so that either normalcy or even ideal living will include them all in balanced interplay.

This means then that one of the essential fac­tors in religion is emotion, expressed as a sense of awe, dependence, adoration, or reverence before the Divine Presence, or as a sense of meaning, purpose, and value in life. The daily and momen­



184

ENCOUNTER—ENTIRE SANCTIFICATION


tary peace, the comfort in sorrow, the glory of life's mountaintop experiences, and all other gen­uine religious emotions both derive from and contribute to the intellectual content and the ethical demands of the Christian faith.

The history of Christianity reveals an ever changing pattern of emphasis upon doctrine, re­ligious emotion, and ethics. When emotion has been overemphasized, it has often been accom­panied by intense physiological phenomena, and by compulsive action in which rational control and ethical discipline are diminished.

Emotionalism is defined by Webster as "culti­vation of an emotional state of mind; tendency to regard things emotionally." Thus, on the opposite end of the spectrum from the intellectual or le­galist who would deny religious emotion, the emotionalist would fan the flames of feeling un­til the structures of thought and moral action are weakened or destroyed.

See joy. bless (blessed, blessing), happiness, faith, reason.

In a rudimentary form, Pascal used the con­cept of encounter in Pensees. Pascal believed that man could know God only as he is confronted by Jesus Christ. Proofs for God's existence and natu­ral theology have no significance in comparison to encounter. His oft-quoted phrase sums this up: that God is not the God of the philosopher but "the God of Abraham, Isaac, and Jacob." Simi­larly, Martin Buber in his I and Thou has used language which might be construed as "encoun­ter" language when he emphasizes the personal nature of one's relation to God. According to him, "All real living is meeting (encounter, be-gegnung)" (11).

Socrates believed that the philosopher must not teach the truth about man. This truth, even if latent, is already in every man. The philosopher has the humble task of a midwife, by bringing the truth to light. Opposing Socrates, Kierke­gaard, in his Philosophical Fragments, argued that the truth about man cannot be discovered by us because it is not in us and we are not in it. Truth comes from outside of man and outside the world. It comes in as a unique event in time, a historical moment. This event is the incarnation of the divine word in Jesus Christ and can only be perceived by an act of faith.

From an existentialist perspective, Rudolf Bult­mann has made use of the concept of encounter. In this way he places great emphasis on preach­ing and faith. We know very little of the biogra­phy of the historical Jesus, but we know His teaching. When the words of Jesus are pro­claimed, Jesus encounters the hearer. One cannot hear the gospel preached and avoid an encounter with Jesus. Similarly Karl Barth spoke of revela­tion as encounter, coming from outside of man, and not to be discovered by man. "Biblical knowledge is always based on an encounter of man with God" (Church Dogmatics, 2. 1. 23). In this encounter, God exercises His Lordship over man; He is acknowledged as sovereign Lord.

Emil Brunner has made the most of this con­cept. He believes that in the NT, faith is the rela­tion between two persons; man obediently trusts God and God stoops to meet him. "Here revela­tion is truth as encounter and faith is knowledge as encounter" (Revelation and Reason, 9). Encoun­ter takes place in the sermon or the sacrament. "The truth about man is founded in the divine humanity of Christ, which we apprehend in faith in Christ, the Word of God. This is truth as en­counter" (Truth as Encounter, 21). Truth as en­counter is in conflict with the naturalistic idea of truth, the doctrine of evolution, and in conflict with idealism. Brunner believes that both Barth's extreme objectivism and Bultmann's extreme subjectivism bypass truth as encounter.

See experience, truth, neoorthodoxy, exis­tential (existentialism).

Entire sanctification is conceived as a radical act of God through the Holy Spirit, cleansing the deep springs of inherited sinfulness from the heart. From the positive side, it is being filled with the Holy Spirit for life and service (Acts 1:8; 2:4). Each such experience is a true baptism with the Spirit. It is the distinctive emphasis of the Wesleyan movement that this crisis experience is not only possible but is the proper norm for the Christian life.

More is involved than the human act of pledg­ing, dedication, or consecration. Though the deepest factor is relationship with God, man is not able to sanctify himself. Jesus was. Because He was utterly sinless, He could devote himself completely to God and to man's redemption (John 17:19). But in man's sanctification God is the Actor; man is the object (John 17:17; 1 Thess. 5:23). The verb "sanctify," as the verb "convert," is generally in the passive voice. Only God can purge sin from the human heart, restore the moral image of God, and produce the commu­nion with God that is reserved for the pure in heart. And only as inbred sin (inherited de­pravity) is destroyed can the human personality be set free to mind the things of God (Rom. 6:6, 22; 8:1-5).

Some are confused in their doctrine of sin. The depravity, sin, or carnal mind must not be viewed as a separate and independent substance or en­tity. Sin does not exist apart from persons. Sepa­rate the two and sin no longer exists. The "carnal mind" (Rom. 8:7) is a mindedness, attitude, or preoccupation. They that are renewed after the pattern of the Spirit no longer set their minds on the carnal, self-centered, and selfishly human. They that are dead to sin are fully alive to God (Rom. 6:11). It is a matter of the heart, the center of the personality, the controls. Nothing material is removed. But the person is set free to serve God with perfect love.

Entire sanctification does not deliver from all the consequences of the Fall. Bodies still die. Im­paired humanity still suffers frustrations. Temp­tations continue to be felt. Time, effort, and patience are still required to develop the skills of Christian living. New light demands fresh im­provements. But we are committed in our hearts to the will of God and to the guidance of the Holy Spirit. God's complaint is not against our limited ability but only against our reluctance. He gives more grace.

Entire sanctification does not end growth. It promotes it. Indeed, the overall work of sanctifi­cation that began at conversion is made full and entire by a definite act of God (1 Thess. 5:23). Though still finite and fallible, we are cleansed from all sin, the main hindrance to growth and development. And we are filled with righteous­ness (Matt. 5:6) and with the Holy Spirit (Acts 2:4). Some call the growth of the entirely sanc­tified a progressive sanctification. It is safer to use the scriptural terms of growth (2 Pet. 3:18), change (2 Cor. 3:18), transformation (Rom. 12:2), and the like. The aorist and perfect tenses are generally used in the Greek references to sancti­fication to indicate a definite, explicit act of God or to stress the abiding result of a completed act. It is an initiation into an abundant and growing fullness of life.

The time to experience entire sanctification is soon after conversion. This is the burden of the Epistles to the Romans and the Thessalonians, the churches which were deprived of extended early apostolic visits. Within months of the re­markable conversions in Thessalonica, Paul re­ferred to the "lack" in their faith (1 Thess. 3:10), described that lack (vv. 12-13), and identified the need as a sanctification (4:1—5:22), issuing in victorious Christian living. He prayed for their entire sanctification and assured them of God's answer (5:23-24). Likewise, the burden of Ro­mans is a gift (charisma) to establish them (1:11). The pinnacle and goal of the plan of salvation is the normal life of full sanctification (chapter 8). And early experience is the open door to growth and security.

Faith is the one immediate and necessary con­dition for receiving entire sanctification. We are sanctified by faith (Acts 26:18). But faith has its conditions. One cannot fully believe until he has fully consecrated. Faith demands this obedience. The Holy Spirit is given to those who obey (5:32).

See CONSECRATION, SECOND WORK OF GRACE, PERFECT LOVE, CARNAL MIND, ERADICATION, CLEANS­ING.

For Further Reading: Wiley, CT, 2:440-96; Taylor, Life