The Sacramentality of Marriage: A Protestant Perspective

From the beginning of the Reformation in the sixteenth century, Protestants have departed from the long-held consensus in the Western church that marriage is to be seen as an ecclesial sacrament. This article examines some of the impact of this momentous move on the Christian understanding of marriage. It suggests the need for Protestants to recover, in fuller measure, the sacramentality of marriage, in other words, an affirmation that the outward and visible marriage between a man and woman carries inward and spiritual significance. The article proposes a way this might be done, utilizing John Wesley’s understanding of the “means of grace.” Our hope is that a more robust Protestant view of marriage will contribute more fully to the ongoing discussion on the subject among the various sectors of Christianity and result in the blessing of the church and the world, especially the church in Asia, where sacramentality is inherent in the Asian worldview.

‘If I Could Just Touch the Hem of His Garment’

This article proposes an ontology and praxis of mediation for the sake of ecumenical dialog, showing that the Pentecostal theological and spiritual tradition does not necessarily deny mediation or challenge its goodness, even if it does decry clericalism and ‘ecclesio-monism’. Instead, Pentecostals hold to confidence in the freedom of God to work however and whenever is best for us, always so that ‘the means of grace’ prove to be more than mere instruments or channels of divine power.

Works from Calvin’s Second Period in Geneva to the Consensus Tigurinus (1541–48)

Chapter Abstract: This chapter explores the third phase of development in Calvin’s doctrine of baptismal efficacy by examining six major works from the early years of his second ministry period in Geneva (1541–48): the Catechism of the Church of Geneva (1542/1545), the baptismal liturgy in The Form of Prayers (1542), the second revision of the Institutes (1543), his commentary on 1 Corinthians (1546), a polemical treatise, Acts of the Council of Trent: With the Antidote (1547), and his commentaries on Paul’s epistles to the Galatians, Ephesians, Philippians, and Colossians (1548). The evidence adduced in this chapter shows that although Calvin did not move in a substantially new direction in his understanding of the efficacy of baptism during this period, he did shift to an entirely positive use of the term “instrument” and to a heavier emphasis on baptism as a means of grace.

Works from after the Consensus Tigurinus to Calvin’s Death (1550–64)

Chapter Abstract: This chapter explores the fifth and final developmental phase in Calvin’s doctrine of baptismal efficacy by examining three clusters of documents from the time between the Consensus Tigurinus (1549) and Calvin’s death (1564): his commentaries on Titus (1550), 1 Peter (1551), Isaiah (1551), and Acts (1552, 1554); two treatises from his polemical exchange with the Lutheran Joachim Westphal, Defence of the Sane and Orthodox Doctrine of the Sacraments (1555), and Second Defence of the Pious and Orthodox Faith concerning the Sacraments (1556); and the final edition of the Institutes (1559). The chapter concludes that any new developments in Calvin’s doctrine of baptismal efficacy in this last phase of his life are few, relatively minor, and rather subtle. What we do find now is a greater equilibrium between baptism as a means of knowledge/assurance and a means of grace and a clearer connection between these two instrumental roles.

The 1536 Institutes

Chapter Abstract: This chapter treats the first phase of development in Calvin’s doctrine of baptismal efficacy by examining the first (1536) edition of the Institutes, which establishes a baseline for his understanding of baptism at the beginning of his ministerial career. The chapter looks first at Calvin’s treatment of the sacraments in general and then at the section on baptism itself. It reaches the conclusion that the widespread scholarly claim that the 1536 Institutes rejects the instrumental character of baptism is only partly true. Calvin does repudiate the idea of baptism as an instrument in the sense of its being a container or cause of salvation, but there are also indications here that he views baptism as an instrument positively as both a means of knowledge, testimony, and assurance and a means of grace.

Social Holiness and Social Justice

This article explores the connection between social holiness and social justice. It accepts the view of Andrew C Thompson that ‘social holiness’ in Methodist history has a distinctive meaning which was not linked to, and quite different from, the notion of social justice. However, it argues that encountering grace was not restricted to the gathering of Christians in Wesley's theology or practice and that missional engagement opens another channel or means of grace. Acts of mercy are themselves expressions of and encounters with holiness, so that holiness will lead us to justice and justice to holiness. Social holiness and social justice are, thus, part of a divine ecology where one follows the other in the rhythm of discipleship.

Holiness, social justice and the mission of the Church: John Wesley’s insights in contemporary context

John Wesley summarised Methodism’s mission as spreading ‘scriptural holiness’. This article argues that the praxis of social justice as an expression of holiness is integral to the mission of the Church. The following themes from Wesley’s theology are examined: holiness as love; ‘justice, mercy, and truth’; social holiness; works of mercy as a means of grace; stewardship, and ‘the outcasts of men’. It argues that the praxis of justice, mercy and truth is integral to holiness and hence to mission of the Church. A contextualisation of this theme in the context of secularisation and migration is then developed.