He has no moral nature. And that is “intentionalism.” What he teaches is, not that our good intention cannot be secured unless we employ good means, but that our good intention makes the means requisite for securing it good. Across the board, many thought that his habitual use of the words you and hell "let down the dignity of the pulpit.". He admits that if a man pays his debts from a sense of justice, or feeling of conscientiousness, he is therein and therefore just as wicked as if he stole a horse. But he is hampered by his preconceptions. He presents it as the account of how the human race—in all the length and breadth of it—becomes in the first instance sinful, in any sense of that word. He seems, indeed, almost inclined at times to declare that one not a Christian who supposes that “a man is unable to obey God without the Spirit’s agency.” The assertion of ability to obey God without the Spirit’s agency is express. The zenith of Finney's evangelistic career was reached at Rochester, New York, where he preached 98 sermons between September 10, 1830, and March 6, 1831. S. C. Aiken, who had been a pastor at Utica during Finney’s great revival there and one of his chief supporters during the whole course of his revival campaigns in Central New York, was a signatory along with its actual author, S. B. Canfield, of the able refutation of Oberlin Perfectionism put out by the Presbytery of Cleveland in 1841. It should be distinctly remembered that physical depravity has no moral character in itself. In this variety election is the cause of salvation. “Letters on Revivals,” 1845. Why Do I Need to Keep Asking for Forgiveness? It is picked up for himself by each individual in the process of living. Asa Mahan, “Out of Darkness into Light,” p. 191, where we are told that “the Presbytery of Poughkeepsie, by a special order from the Synod of New York, deposed from the ministry two of its members, Messrs. Hill and Belden, for no other cause than the one fact that they had embraced the Oberlin error.” Leonard puts the incident in 1843; Mahan dates it vaguely as somewhere about 1845: 1843 seems to be right and the Presbytery was, as Leonard gives it, North River. We cannot define “happiness”—or “welfare”—so as to include the idea of the “right,” except at the cost of self-contradiction. 429 Literature. THE LIFE, MINISTRY, AND TIMES OF CHARLES G. FINNEY p. 3 Personal Background of Charles G. Finney Political and Social Background of Finney’s Life and Ministry II. Thus by repetition is the force of constitutional propensities accumulating a bias towards self-gratification, which becomes incredibly strong before a knowledge of duty of a sense of right and wrong, can possibly have entered the mind.” Under the influence of this bias, the child, when at length the commencement of moral agency arrives, sins with a uniform certainty as great as if “the hand of Omnipotence were laid upon the child to secure the result.”. Intrinsically good ends must be sought by intrinsically good means: neither does the good end make an evil means good, nor does a good means make the evil end good. Can Our Prayers Change God’s Will? “A Critical History of Philosophy,” 1883. But I do mean, that as you are wholly indisposed to use your natural powers aright, without the grace of God, no efforts that you will actually make in your own strength, or independent of his grace, will ever result in your entire sanctification.417 “By the assertion, that the Holy Spirit, or the Spirit of Christ, is received by faith, to reign in the heart, it is intended, that he is actually trusted in, or submitted to by faith, and his influence suffered to control us. And so began the new career of the man who would become the leading revivalist in the nineteenth century. Out of this objectified system they have no goodness: they acquire goodness only by being brought into, and as they are brought into each man’s actual subjective system.

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