Cheerleaders once yelled to crowds: "two, four, six, eight; who do we appreciate?" Comments on social media postings have raised the issue of what my theological beliefs are and with whom, past or present, I would identify myself. I am extremely reluctant to take one person or movement and filter the Scriptures through them, no matter how brilliant and godly they may have been. I replied to one of those comments by saying that I am "eclectic", meaning I draw from several sources. How far back in Christian history should I go? Let's start with the Reformation and Martin Luther to express some appreciation.
If Luther did nothing more than bring Romans 1:16 & 17 to the world of his day he would have earned his place in history. He made great use of the Latin word "sola" (alone). When the church had put itself over the Scriptures he led the way back to being under the Scriptures. This is what he and the other reformers meant by sola scriptura. They replaced the so called meritorious works of the church with sola gratia (grace) and sola fide (faith) as the source and means of salvation. Good works were placed back into the framework of the Scriptures as the fruit and evidence of salvation, not the procuring cause. Luther's use of liturgy and formality is appreciated by some but may be a hindrance to others. He put the Scriptures into the language of the people and that great effort has never stopped. The emphasis of the reformers on literacy, so everyone can read the Scriptures, led to the great emphasis on education in the British colonies in America. We owe Luther and his fellow reformers a great debt, even if we do not embrace all their theology.
If Luther had not been so unbalanced in his position on the peasant wars and had not lived long enough to say the terrible things about the Jews that he did . . . well, you see what I mean.
The next word of appreciation goes to John Calvin. Typically, people think of the theological system called Calvinism but my appreciation for him has more to do with fact that you can draw a straight line from him to America's constitutional republic. It was Calvin's emphasis on the concept of the covenant that the Puritans brought to America. It produced the Mayflower Compact and every written constitution of the 13 states and eventually the U.S. Constitution itself. Along with his emphasis on the Scriptures this was, I believe, his great legacy. That America and England did not have a bloody revolution like France is because they followed more in the way of John Calvin than the "other John of Geneva" - Jean Jacques Rousseau.
The system known as Calvinism, developed by Dutch theologians after Calvin's death, is embraced wholly by a few, in part by many Evangelicals, and shunned by many who consider it a caricature of God.
The alternative to Calvinism in theology is often said to be Arminianism, from Jacob Arminius, another Dutch theologian. But in practical terms the principal theological alternative is Wesleyanism, from the brothers John and Charles Wesley. If we follow Jesus' pattern of judging by fruits it is doubtful that any Christian leader in the last 500 years has any more practical fruits than John Wesley. He pioneered in the use of the monthly Christian magazine, open air preaching, the use of small pamphlets or tracts, and home discipleship groups. Churches that stand in the Wesleyan tradition are almost too numerous to mention. This would include all groups that have Methodist in their name (leaving out that part of Methodism that has sold its soul to liberal theology), Wesley(an) in their name; Holiness, Salvation Army, Nazarene, Church of God (Anderson Indiana), and on and on. Pentecostal churches are sometimes called the 'grandchildren' of Wesley. Emphasis on evangelism, revival, and practical service in Jesus' Name for the last 250 years is as much indebted to Wesley as anyone. Charles Wesley ranks as one of the greatest hymn writers in all of Christian history.
I should be quick to add that John Wesley's dear friend and fellow preacher of the Gospel was George Whitefield, a Calvinist in theology! Out of friendships like this grew such expressions as "agree to disagree" and "in essentials, unity; and in non essentials, charity". (Eventually, liberal theology wanted to put everything, including the Deity of Christ, under "non essentials".) As regards the life of Wesley and the more recent struggles in Methodism, I cannot recommend too highly the book Nothing To Do But To Save Souls by Robert E. Coleman. Definitely a five star book, and not too lengthy either.
Moving into the nineteenth century I have an appreciation for Charles G. Finney. An emphasis on revival, preaching that calls for a decision, calling people forward to indicate a commitment to Christ, and mid week prayer services are all results of Finney's ministry. I am keenly aware of how much Calvinists despise him but their criticisms tend to be unbalanced and excessive. Finney is accused of making revivals a 'work of man' instead of a 'work of God'. But Finney was trying to correct the practices of what one writer has called "Calvinism gone to seed", with its beliefs that revivals were like thunder storms; there was nothing Christians could or should do to promote them. Another expression of that kind of Calvinism was "God will save the heathen in His own time without your help or mine".
Finney is rightly challenged on his Governmental (instead of Substitutionary) view of the Atonement. But what is omitted in this attack on him is that he was at least trying to refute the Universalists of his day who argued that if Christ died in the place of all then somehow God would have to eventually save all. There are of course much better answers to this than Finney's view of the Atonement but to omit the context makes the attacks grossly unfair. The transformation of entire towns and districts resulted from his preaching. He was a pioneer in defending the equality under God of people of African ancestry. Oberlin College in Ohio, under Finney's leadership, welcomed both Black students and all women when other colleges were closed to both. Before he died, Howard Jones, the first African-American on Billy Graham's team, was going to show me where Finney's grave was in the Oberlin cemetery. But Howard passed away before we could do that together.
I have much appreciation for the nineteenth century British scholar Henry Alford. I often use his monumental Greek Testament, a commentary on the New Testament in its original language. In vol. 1 and vol. 4 his defense of the Premillenial view of Scripture is brief but probably the most powerful ever written. I love the hymns he wrote such as "Come Ye Thankful People, Come" and "Ten Thousand Time Ten Thousand".
In the twentieth century I appreciate, among others, Torrey Johnson and those who helped him found Youth For Christ; the faithfulness and integrity of Billy Graham and his team; and women like Ruth Graham and Elisabeth Elliot. Without Francis and Edith Schaeffer we would be immeasurably poorer in our development of a Christian world view and in an example of practical Christian love. Currently I appreciate William Lane Craig, and John Lennox for their work in apologetics. I appreciate Dr. Hugh Ross and his associates at Reasons To Believe for their scientifically credible defense of Genesis, the "old earth" view of Creation, and the entire Christian world view. There are many others past and present that I could name.
But what about regrets? There are several that cast a shadow over my reflections. Having memorized more than seven books of the New Testament and parts of the Old Testament during my senior year at Toccoa Falls Academy I regret profoundly that I did not use and quote them at length much more than I did in the months and years that followed. I also regret allowing myself to be too heavily influenced by the book The Genesis Flood when it came out in 1961. I regret that for two reasons: I bought into its several claims supported by neither careful Biblical exegesis not honest scientific inquiry. Second, I was diverted from teaching much more practical and necessary matters, especially for young couples as the divorce rate was soaring. I also regret ever adopting a mean spirited, critical approach toward groups and movements that I disagreed with. I was "rescued" when I discovered the writings of Francis Schaeffer. He probably did more than anyone in the twentieth century to help many of us escape the poor attitudes and cultural isolation of Fundamentalism while still remaining true to the Scriptures.
Among those not so well known to whom my great appreciation extends are the late Mr. and Mrs. Kenneth ('Doug') Ross of New London and their sons Don and Neil. Without their friendship in my teen years I don't know where I would be today. My parents Dean and Madge Enzor were always supportive. Then, most importantly, my best friend for life -- Susan.
