Christus Victor in Wesleyan Theology

8/13/2019 Christus Victor in Wesleyan Theology

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SANCTIFICATION AND THE CHRISTUS VICTOR MOTIFIN WESLEY AN THEOLOGY

William M. Greathouse, Ph. D.President, Nazarene Theological Seminary

I. INTRODUCTION

Gustaf Aulen's Christus Victor* is one of the most influentialtreatments of the atonement to appear in our time. Aulen call sfor a thorough revision of the traditional account of the historyof the idea of the atonement to give fresh emphasis to a view ofChrist 's work which he describes as the "dramatic. " Its centraltheme is the idea of the atonement as adivine conflict and victoryin which Christ--Christus Victor-- enli st s and vanquishes Satan,sin and death. 2 He insist s that this dramatic understanding ofChrist's work is a true doctrine of atonement because in this act

God reconciles the world to himself. 3 Although Christ's deathis at the heart of this view, the Cross presupposes the incarnation; for it was the Son of God in flesh who met and defeated evil. 4It also embraces the resurrection and ascension, for by raisingHis Son from the dead and to His own right hand God fulfilled theconditions of the promised gift of the Spirit by which Christ'shistoric victory is mediated to be li evers. 5 The Cross also envisions the consummation of our salvation when God shall send

His Son a second time to raise and glorify us with Him. This view of Christ's work Aulen call s "the classic idea" ofthe atonement. He sees it as the dominant idea of the New Tes^tament. 7 Thus it did not spring into being in the early church orarrive as an importation from some outside source.

It was, in fact, the ruling idea of the atonementfor the first thousand years of Christian history.In the Middle Ages it was gradually ousted from

its place in the theological teaching of the church,but it survived sti ll in her devotional language andi h I f i i


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Aulen has done the church a service in rescuing the dramatic view of Christ's work and restoring it to its rightful place asa New Testament representation of the atonement. In the traditional account of the history of the idea of the atonement the Christus Victor teaching has been slighted, if not rejected outright,

along with the ransom theory which developed out of it. 9 Aulenshows how the New Testament does indeed view Christ 's workas a divine conquest of evi l. Moreover, Aulen seems to havesuccessful ly demonstrated that this is a view of atonement andnot merely adoctrine of salvation. Furthermore, this representation of Christ's redemptive work preserves the biblical teaching that the atonement is from beginning to end the work of God10;it also dynamically fuses the objective and subjective features ofthis work. Such a viewpoint provides a sound basis for pointing

up weaknesses in both the Anselmic and Abelardian theories.

It may be questioned, however, whether any one view of theatonement can rightly be titled "c lass ic . " The New Testamentregards Christ's work in at least three ways--as a propitiation,a redemption, and a reconciliat ion. The sinner is guilty and exposed to the wrath of God; in Christ God propitiates His wrathand expiates the sinner's guilt. The sinner is under the bondageof Satan and sin; Christ's redemptive act delivers man frombon-

dage and se ts him at liberty. The sinner is estranged from God;he is reconciled to God by the death of His Son. H The ChristusVictor motif elucidates the second representation of the atonement. While Aulen maintains that the other two ideas may befully subsumed under this one view, 12 is the dramatic motif infact adequate to embrace the notions of propitiation and reconciliation? Strong biblical and experiential reasons seem to havegiven ri se to the emphases of Anselmand Abelard. A really classic doctrine of atonement must include both the idea of sati sfac

tion and of revelation as well as that of redemption. Whateverweaknesses we may find in the Anselmic and Abelardian theories ,we cannot deny that they voice two distinct scriptural perspectivesregarding the atonement. It is a question whether these viewpoints can be clearly and fully expressed in the Christus Victordoctrine.

In spite of these questions, here is one view which highlightsChrist's atonement as the destruction of sin making possible man'strue sanctification. While it is too much to claim that it providesthe entire framework for explaining Christ's work, it does giveWesleyan theology a significant biblical and historical basis for


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God has sanctified humankind; this sanctification is accomplishedwithin us as Chri st comes to indwell us by the Spi rit . "The c l assic idea of salvation is that the victory which Chri st gained oncefor a ll its continued in the work of the Holy Spir it , and its fru itsreaped. "14

II. CHRIST'S VICTORY FOR US

The atonement has sev eral facets . Viewed from the standpoint of man's guilt and his deep need for pardon and acceptance,"Ch ri st crucifi ed" is God's perfect oblation making possibl e our

justification before him (Romans 3:21-26). Seen from the perspective of man's enmity toward God and his profound yearningfor restored fellowship, Christ provides reconciliation (II Corinthians 5:14-21; Ephesians 2:11-22). Again, perce ived fromthe angle of man's bondage to evil, Christ crucified is the conqu eror of Satan, sin and dea th. It is this t hi rd point of vi ew --Chr is tus Victor- -wh ich Aulen sees as dominant until Anse lm,and it is this understanding of Chris t ' s work which furnishes themost solid basis for adynamic biblical doctrine of sanctification.

This view presuppo ses that it was only by meeting the forcesof evil on their own ground, only, that is, by getting into history

where they were ent renched, that Chri st could bre ak thei r power. 15He partook of flesh and blood that through death He might destroy him who had the power of death, i. e. the devil (Hebrews2:13-14). In his final effort to de st ro y the Pr in ce of Life (JesusChrist) the devil overextended and thus defeated himself (John12:31; cf. I Cor inthians 2:8). God the Fa th er "d isa rm ed the pri ncipal it ies and powers and made a public example of them, t r i umphing over them in him (Chr is t) . " (Colossians 2:15, RSV. )

Christus Victor, however, not only defeated Satan; He de

stroyed sin itself. "The reas on the Son of God appeared was tode str oy the works of the devi l" (I John 3:8, RSV). John meansChrist came to destroy the principle of lawlessness (anomia --I John 3:4), which was the devil's chief work in man.

Paul gives the fullest tr ea tm en t of sanct ification within thi scontext inRoman s 5:12--8:39. Pa rt ic ul ar ly cri ti cal to this ideaare Romans 6:6 and 8:3.

F i r s t , Romans 6:6--"Knowing t hi s, that our old man is cr u

cified with him, that the body of sin might be dest royed, thathencefor th we shouldnot se rv e s i n ." Knowing what ? This , thatin and with the death of Jesus on Calvary we were provisionally


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er for the mselves, but for him who for their sakes died and was

raised" (5:1415, RSV).Two definitions are in order with reference to Romans 6:6:

"our old man" (hopalaios hemen anthropos) and "the body of sin"(to soma tes hamartias). The first express ion must be under-

stood in the light of Romans 5:1214; the second, of Romans 7:1425. Both must be defined in terms of these two contexts.Here are two concepts which describe different aspects of the problem of human sinfulness.

"Our old man", means our existence in Adam. "Adam, the

type of Christ" (Romans 5:14), is more than the first man; he is the head and representative of fallen humanity. InAdam human-

ity is bound together in a solidarity of sin and death. "Our old

man" is therefore "Adam, or rather ourselves in union with

Adam."16"The body of s in" should betaken as the possessive genitive:

"Sin's body, " or "the body of which sin has taken possession,'the body which is so apt to be the instrument of its own carnal

impulses. '"I? Indwelt by sin (hehamartia)18 Iam hope less ly di-

vided against myself and reduced to moral impotence (Romans7:1425). Paul 's other term for this sindominated body is "flesh"

(jsarxRomans 7:18; cf. 8:8). 19

Now, Paul says, "Our old man was crucified with Christ sothat sin' s body (i. e. the flesh) might be destroyed, that hence-

forth we might not be enslaved by sin. " Karl Barth has vividly

paraphrased Paul:

This is our knowledge of Jesus Christ on whichour faith is foundedthat the "old man, " i. e. weourselves as God's enemies, have been crucifiedand killed in and with the crucifixion of the man

Jesus at Golgotha, so that the "body" (i. e. thesubject, the person needed for the doing) of sin,the man who can sin andwill sin and shall sin hasbeen removed, destroyed, done away with, is sim-ply no longer there (and has therefore not mere ly

been "made powerless"). 20

Whatever Barth may allow by this, his words give true expres-sion of Paul 's declaration. As a new man in Christ l am to hear

the gospel saying to me that my old self in Adam has died withChrist in order that my very person may be liberated from sin,


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law could not do, in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh (sa rkos h amar t i a s - -"s in 's flesh" or "si n-domi nat ed flesh") and for sin, condemnedsin in the flesh. " "Condemned" mea ns mo re than to re gi st er

di sapproval ; the law does tha t. Chri st " 'pronounced the doomof sin. ' Sin was henceforth deposed from its autocrat ic power. "21In the flesh-and-blood body of a man- -o n the very t er r i to ry whereit had establ ished its r eign--God doomed sin. "By His life ofperfect obedience, and His victorious death and resurrection, "C. H. Dodd co mm en ts, "the reign of sin over human na tu re hasbeen broken. "22

III. CHRIST'S VICTORY IN US

Ch ri st 's victo ry for us in the atonement becomes Ch ri st 'svictory in us by the indwelling Spi rit (Romans 8:1-11). Chri s t ' svictory is reproduced in us . In the Holy Spi rit , Chri st for usbecomes Chr is t in us , recapit ula ting in our hi st ory His tr iumphover sin. This is the meaning of Chri st us Victor for sanct if ica tion.

Every demon we meet is foredoomed in Chri st . Sin i tselfhas lost its power for the be li eve r in whom Chri st li ves. "Li tt lechildren, you are of God, and have overcome them; for he whois in the world. . . . And th is is the victory that ov ercomes theworld, our faith. . . . We know that any one born of God doesnot s in, but He who was born of God keeps him, and the evil onedoes not touch" (I John 4:4; 5:4, 18, RSV).

This vict ory is given to us in th re e st ag es -- in convers ion ,in enti re sancti fica tion, and in glorifi cati on.

This vic torybegin s in convers ion. This is the cle ar mean

ing of Romans 6:1-11. This is our knowledge of the go sp el --that we our se lv es have been cruc ified in the pe rson of Chri stcrucif ied. And Paul in si st s we gr asp the tru th that thi s has a lready happened to us "in pr inciple" in our justif ication and r e genera tion. "F or he who has died is freed from sin" (Romans6:7, RSV). But in or de r to rea p the full benefits of God's provision we mus t furnish "m or al cooperati on. " "The bel iever understands that the final object which God has in view in crucifying the old man (v. 6) is to real ize the life of the Risen One (vv.

8, 9), and he enters actively into the divine thought. "23To "ent er act ively into the divine thought" and thereby re al iz e


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2. A complete break with sin (Romans 6:12-13a) anda putting of myself absolutely at God's disposal in a crit ical act ofconsecration (Romans 6:13a, 19--aorist tense both places), sothat I may begin to real ize the full life of Christus Victor in me.

We have already died provisionally with Christ through ourparticipation in Christ crucified; now we must permit that deathto reach to the very depths of our being as we cease from selfand begin to live wholly to God. The death of the "old man" isthus a process initiated by conversion and realized in sanctification. "In principle" we die with Christ in justification; in fullreality we die with Him when we yield up ourselves to God asJesus gave up His spirit to the Father on the Cross. Here Wesley has a guiding word:

A man may be dying for some time; yet he doesnot, properly speaking, die, till the soul is separated from the body; and in that instant, he livesthe life of eternity. In like manner, he may bedying to sin for some time; yet he is not dead tosin till sin is separated from his soul; and in thatinstant, he lives the full life of love. . . . So thechange wrought when the soul died to sin is of a

different kind and infinitely greater than any before, and than any he can conceive, ti ll he experiences it. Yet he sti ll grows in grace, and in theknowledge of Christ, in the love and image ofGod; and will do so, not only ti ll death, but to alleternity. 24

Christ's victory thus becomes blessed reality in entire sanctification. This separation of the soul from sin to God is "thefinal object God has in mind in crucifying the old man" (Romans6). Viewed positively, this act of God is life in the Spirit (Romans 8). 25 Christ reenacts in us the sanctification He accomplished in the atonement. By His perfect obedience and victorious death and resurrection He provis ionally expelled sin fromhuman experience; now He comes by the Spirit to dwell and reignin us and thus work in us that loving obedience which fulfills thelaw. Thus Christ himself becomes our sanctification (I Corin

thians 1:30). "For in him the whole fulness of diety dwells bodily, and you have come to fulness of life in Him" (Colossians2:9 10 RSV) This ful lness however is not a private mysti


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To put the ma tt er in fullest pe rspect iv e we must add onefur ther word . Ch r is t ' s victory is complete but not final. Wehave been "saved by hope"--the hope of resurrection and glorification with Chri st (Romans 8:17-25; I Cor inthians 15:22-28;Philemon 3:12-21; e tc .) . Meanwhile our sanct ification has the

ch ar ac te r of a sp ir itua l warfare in which our v ictory over- sinis a ssu re d as we pe rm it Chri st to live moment by moment in us(John 15:1-6; Ephesians 6:10-18; Philemon 1:6; Colossians 1:18-23; Romans 8:12-13, 26-39; Romans 13:11-14; Hebrews 7:25).Thi s is the pr ac t ic al meaning of Ch ri st us Victor for a theologyof ho li ness . "Thanks be to God, who gives us the vic tory throughour Lord Jesus Christ" r - over the dominion of sin in conversion,over sin itself in sancti fication, over the rac ial consequences ofsin in glorification.

IV. WESLEY AND CHRISTUS VICTOR

John Deschner has pointed out the relevance of ChristusVictor for Wesley's doctrine of sanctification.

The grand theme of Wesleyan Atonement is Christ'sbear ing of our guilt and punishment on the c ross .

This atonement is Wesley 's ground for ma n' s ent i re salvat ion, his sanctifi cation as well as hisjustification. But alongside this judicial schemeof thought ther e is also in Wesley a pe rvas iv e tendency to view Christ's work on Good Friday andEaster , but also today and in the future , in te rmsof a mil i tary victory for us over sin and evi l. Muchattention has been given to the power of the HolySpir it in Wesley 's doct rine of sanctif icat ion. It

needs tobe more clearly recognized that the sanctifying sp ir it is the sp ir it of the vi ctori ous as wellas the suffering Christ. 26

Wesley 's Explanatory Notes upon the New Tes tament makeit abundantly cl ea r that he both knew and apprecia ted the Chr is tusVictor idea, and three of his Standard Sermons deal with thisthe me . 27 However, Wesley does not take full advantage of theimplicat ions of thi s view for his doct rine of ho li ness . "It maywell be that this is a weakness in his doct rine of sanc tifi cation, "Colin Williams ob se rv es . "T he re the s t ress is on a conscious


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tocentricity which marks the New Testament teaching of sanctification. A clarification of Wesleyan theology at this point shouldgive new power and relevance to its holiness teaching.

In his Notes upon the New Testament Wesley affirms thatGod has given sentence "that sin should be destroyed, and be

lievers delivered from it" (Romans 8:3). 29 "The Son of God wasmanifested to destroy the works of the devil -- al l sin. And willhe not perform this in all who trust in Him?" (I John 3:8. ) Inhis sermon on this latter text, however, he limits the manifestation of Christ to the "inward manifestation of himself. "30 Notonce in the entire sermon does he refer to Chris t's objectivevictory on the Cros s, although he makes passing reference toChrist's final victory in the last day. By ignoring the objectivevictory of Christ, Wesley opens the door to a subjective, indi

vidualistic type of holiness . His mess age of sanctification wouldhave been more vigorously positive and biblical if he had soundedwith clarity the note of Christ's historic conquest of sin.

Moreover, because Wesley does not seem to see clearly thatsanctification is the repetition of Christ's victory in us , it is"not primarily a participation in Christ who, as Paul sa ys , isalso our sanctification (I Corinthians 1:30), but rather such arelation to Christ as allows His Spirit to establish in us a ' tem

per, ' a more abstract stylized kind of holiness . "31 This defectappears to grow out of Wesley's exaggerated view of the morallaw as "the immediate offspring of God, . . . God manifest inthe flesh. " He virtuallyhypostas izes it when he says: "Yea, insome sense, we may apply to this law what the Apostle says ofHis Son; it is apaugasma tesdoxeskai Charakter tes hupostaseosautou, -- the streaming forth, or outbeaming of His glory, theexpress image of His person. "32 His intent is clear: to avoidthe antinomianism which says, "It (the moral law) has been ful

fil led by Christ, and therefore must pass, for the gospel to beestablished. "33 He will brook no suggestion that Christ's activeobedience is imputed to the Christian. But does antinomianismnecess ar il y follow the teaching that Christ fulfilled the morallaw? Did He not in fact fulfill it by His holy obedience and victorious death and resurrection? Was not the incarnate Son therevelation of God's holiness as well as His grace?

Is it not possible that the moral law, like the cere-

moniallaw, i s a 'type of Christ' (cf. Hebrews 10:1,Matthew 11:13, Romans 10:4, II Corinthians 3:6),


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And does not the New Testament teach that Christ actually indwells believers, so that one who has truly died with Christ cansay , "It is no longer I who live, but Chr is t who lives in me"?(Gala tians 2:20. ) And is the re any other righ teousness than this ?

Wesley, however , does glimpse the full Chri st ocentr ic it yof hol iness when he defines sancti fication as the renewal of ourmind in the Imago Dei. "And what is 'r igh teo us ne ss ', " he ask s,"But the life of God in the soul; the mind which was in ChristJesus; the image of God stamped upon the hear t , now renewedafter the image of him that cr ea ted i t? "3 5 He then proceeds todesc ri be inward sanctifi cation as the "r et ur n" of Chri st in theperson of the Comforter. 36

In several places in his Plain Account Wesley seems to see

that the sanctifying Spirit is the Spi rit of the victor ious as wellas of the suffering Chri st . 37 Once he wr i tes:

The hol ies t of men s til l need Chri st , as the ir P r o phet , as 'the light of the wor ld. ' For he does notgive them light, but from moment to moment; theinstant he with draws , all is da rk ne ss . They stillneed Ch ri st as the ir King; for God does not givethem a stock of ho li ness . But unless they rece ive

a supply every moment, nothing but unholinesswould re ma in . They sti ll need Chris t as theirPr ies t , to make atonement for thei r holy things.Even per fect holiness is acceptab le to God onlythrough Jesus Chri st . . . .The best of men say, 'Thouar t my light, my ho li ness , my heaven. Throughmyunion with Thee, I amfullo f light, of ho liness ,and happ iness. But if I we re left to myself, Ishould be nothing but sin, darkness, hell. '38

This is Wesley at his best . He re he means by perfection, notany "temper," "intention," or "affection" inherent in man himself, but a par tic ipa tio n in the being of Ch ri s t' s love. Chr is t isboth the content and so ur ce of this per fect ion. On the ground ofChrist's priestly work, the prophetic and kingly offices can alsobe understood as grace.

We can only re gret that Wesley, having suggested such an

exalted view of Ch ri s t' s in te rcessi on , would make so litt le ofthi s inh is doc tri ne of sancti fication. We ar e not "holy in Ch ri st "


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se rv i ce . The re they ex pe ri en ce d the pr es en ce and power of the

Chr is t who had won for th em the vi ct or y. Though We sl ey did

not do so , mu st we not dev elop thi s do ct ri ne 's impl icat io n that

we part ici pate in Ch ri st 's a cti ve rig ht eo us ne ss of obedi ence and

lo ve as wel l as His pa ss i ve ri gh te ou sn es s, through the Holy Spirit,

in the church which is His Body?

Cal led unto h o l in es s , Church of our God,

Pur cha sed of Je su s, re dee med by His Blood;

Called from the world and its idols to flee,

Called from the bondage of sin to be free.

Called unto ho li ne ss , pr ai se His dear n am e!

This blessed secret to faith now made plain;Not our own righteousness, but Christ within,

Living and reigning and saving from sin.

- - M r s . C. H. Mo rr is

DOCUMENTATIONS

1. Gustaf Aulen, C hr is tu s Vi ctor (New York: Mac mi ll an Co. ,1951), Tr an sl at ed by A. G. Heb ert .

2. Ibid. , pp. 1-4.

3. Ibid. , p. 5, ; yet s e e Alan Ri ch ar ds on , Introduction to the

The ology of the New Te st am en t (New York: Har per & Br ot h

e r s , Pu bl is he rs , 1958), pp. 204 -20 6. Rich ardso n admits

the truth of Aule n's dra mat ic re pr es en ta ti on of Chri st 's work

but und ers ta nds thi s as "a pr es en ta ti on of the fact of s al v a

tion rather than of atonement" (p. 205, italics his).

4. Aulen, pp. 20 -21 , 4 1 - 4 4 . 5. Ibid. , pp. 22, 31 -3 2, 44 .

6. Ibid. , p. 22. 7. Ibid. , pp. 61-80 . 8. Ibid. , pp. 6-7.

9. It wa s Origen (1 85 -2 54 A. D. ) who conv er te d the Ch ri st us

Victor idea into the theory of a ransom paid to Satan.


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12. Op. ci t. , pp. 71-73. 13. Ibid. , fn. p. 148; cf. pp. 22-25.

14. Ib id ., p. 150.

15. Ja me s S. Stewart, A Fai th to Pr oc la im (New York: Char le s

Scribner's Sons, 1953), p. 94.

16. C. K. Barre t t , The Epis tl e to the Romans (New York: Harper & Brothers , 1957), p. 125.

17. Sandy and Headlam, The Ep is tl e to the Romans (New YorkHarp er & Br other s , 1929), p. 125.

18. The key t e rm for sin itself in Romans 5:12--8 :10 , li te ra ll y"t he si n" pri nci ple . The t e rm occurs 28 ti mes in these chapters.

19. As body (soma) is my tota l self conc ret ely expressed , soflesh (sarx) is my whole pe rs on alienated f rom God and su bjected to my creaturehood and sin.

20. Ka rl Bar th , A Sho rte r Commentary on Romans (Richmond,

Virgin ia: John Knox P r e s s , 1959), p. 69.

21. C. Anderson Scott, "Romans, " The Abingdon Bible Commentary (New York: The Abingdon P r e s s , 1929), p. 1153.

22. C. H. Dodd, The Ep is tl e to the Romans (New York: Ha rp erand Brothers , 1932), p. 93.

23. F . Godet, St. Pau l 's Epistle to the Romans (New York: Funkand Wagnal ls, 1883), p. 244.

24. John Wesley, A Pla in Account of Chr is ti an Perfect ion (Kansas City: Beacon Hill P r e s s , rep rint ), p. 62.

25. Romans 5--8 must no t be rea d to di sc ov er any "or der of sa lvation. " Pau l is rat her cont rast ing two ways of life: Adamand Christ, Law and Gospel, sin and grace, flesh and Spirit.

26. John Deschner, Wesley' s Christo logy (Dallas : Southern Meh di i i 960) 116


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Matt. 13:28; John 8:44; Sermon LXII, I. 8). By sin and death

Satan gained p o s s e s s i o n of the wor ld, so that when Chr ist

c a m e i t w a s "Satan's hou se" (Not es , Matt. 12:29; John 12:31).

Man's guilt gav e him ov er to Sata n's powe r, and ma n' s c o r

ruption took Satan' s si de in tem pta tio n. Satan thus enjo yed

a rig ht, a cl ai m, and a po wer ov er man (N ot es , John 13:30;Rom . 6:14). Ch ri st 's min is tr y wa s an as sau lt upon Satan

(N ot es , Matt. 12:29), but His de c i s iv e encoun ter with Satan,

sin and death wa s in the c r o s s and re su rr ec ti on (N ot es , Matt.

27:52-53: Luke 12:50; I Co r. 15:26; Eph. 4:8; Heb. 2:14) . The

re su rr ec ti on , which is vic tor y over death, is the ina ugura

tion of Chr i st 's king dom (N ot es , Luke 22:16; Ac ts 2:31; I Cor .

15:26), and its powe r wi ll ra is e me n to new life in re ge ne ra

tion and to ete rna l lif e in the gen er al re su rr ec ti on (No te s,

Ro m. 6:5; Eph. 1:19; I Cor . 15:20). The as ce ns ion si gn if ie s

Ch ri st 's exal tati on to the Fa th er 's right hand (N ot es , Act s

2:33; Eph. 1:21-22) until He re tu rn s to judge the w or ld (N ot es ,

Rev. 1:7; Heb . 9:28) . After the jud gment Ch ri st wi ll ret urn

the mediatorial kingdom to the Father, but will continue to

rei gn et er nal ly with Him (N ot es , I Cor. 15:24). He re indeed

are all the es se nt ia l ele me nt s of a full Chr ist us Victor do c

tri ne. See De sc hn er , We sl ey 's Chri stol ogy, Ch. V, "The

Kingly Work of Christ. "

28. Colin Wi ll ia ms, John We sl ey 's Theol ogy Today (Nas hvil le:

The Abingdon P r e s s , I960) , p. 88.

29. Scriptur e re fe re nc es here aft er are all to Wes le y' s Explana

tor y Not es Upon the New Te st am en t.

30. Sermon LXX, "The End of Chris t ' s Co mi ng , " (II. 7; III. 1, 1).

31. Des ch ne r, op. cit. , p. 105.

32. Se rm on XXXIV, "The Orig in, Na tu re , Pr op er ty , and Us e

of the Law" (II. 3 , 4 , 5 , 6 ; III. 3); Se rm on XXIV, Di sco u rs e IV,

"Upon Our Lord's Sermon on the Mount" (Intro. 1).

33. Se rm on XXV, D i s co u rse V, "Upon Our Lo rd 's Sermo n on

the Mount" (II. 1).

34 De sc hn er op cit p 115 Scri ptur e re fe re nc es in quotes


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36. Ibid. , II. 5, 6: cf. Sermon XXII, I. 1.

37. Plain Account of Chri st ian Per fec tion, p. 53.

38. Ibid. , pp. 82-83.


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Christus Victor in Wesleyan Theology