Chapter IV of Real Christianity by William Wilberforce is almost a book in itself. The author indicates the chapter is "ON THE PREVAILING INADEQUATE CONCEPTIONS CONCERNING THE NATURE AND THE STRICTNESS OF PRACTICAL CHRISTIANITY." In discussing this Wilberforce leaves few issues in the whole realm of Christianity untouched. There were so many significant quotes that I was forced to only record the very best or else I would be writing a book myself.
That being said, the following quote summarizes all of Wilberforce's words in this chapter:
Thus, never let it be forgotten, the main distinction between real Christianity, and the system of the nominal Christians, chiefly consists in the different place which is assigned in the two schemes to the peculiar doctrines of the Gospel. These in the scheme of nominal Christians, if admitted at all, appear but like the stars of the firmament to the ordinary eye. Those splendid luminaries draw forth perhaps occasionally a transient expression of admiration, when we behold their beauty, or hear of their distances, magnitudes, or properties: now and then too, we are led, perhaps, to muse upon their possible uses; but however curious as subjects of speculation, it must after all be confessed, they twinkle to the common observer with a vain and “idle” lustre; and except in the dreams of the astrologer, have no influence on human happiness, or any concern with the course and order of the world. But to the real Christian, on the contrary, THESE peculiar doctrines constitute the centre to which he gravitates! the very sun of his system! the origin of all that is excellent, and lovely the source of light, and life, and motion, and genial warmth, and plastic energy! (219-20, emphasis mine)
For the author, the doctrines that we believe and hold to are preeminent when it comes to both to right thinking and right actions. This is of huge significance considering that the author is a social activist par excellence!
For Wilberforce, the doctrines are the foundation on which we build our faith; excellent works without proper beliefs represent a building perilously balanced.
For the author, the doctrines that we believe and hold to are preeminent when it comes to both to right thinking and right actions. This is of huge significance considering that the author is a social activist par excellence!
For Wilberforce, the doctrines are the foundation on which we build our faith; excellent works without proper beliefs represent a building perilously balanced.
The expedient indeed of attaining to superiority in practice by not wasting any of the attention on the internal principles from which alone practice can flow, is about as reasonable, and will answer about as well, as the economy of the architect, who should account it mere prodigality to expend any of his materials in laying foundations, from an idea that they might be more usefully applied to the rising of the superstructure. (119)
Now to be certain, Wilberforce does not except faith without works either: "It is indeed true, and a truth never to be forgotten, that all pretensions to internal principles of holiness are vain when they are contradicted by the conduct; but it is no less true, that the only effectual way of improving the latter, is by a vigilant attention to the former." (119) But even as you have just read you must notice that the author's remedy for poor or non-existent actions is more serious focus on one's doctrines and beliefs.
As a matter of fact, Wilberforce attributes the nominal Christian's shortcomings to forgetfulness in three particular areas: "BUT the grand radical defect in the practical system of these nominal Christians, is their forgetfulness of all the peculiar doctrines of the religion which they profess - the corruption of human nature - the atonement of the Saviour - and the sanctifying influence of the Holy Spirit." (202) He has listed the doctrines of total depravity, atonement, and sanctification. For Wilberforce, the antidote to nominal Christianity and the prescription for 'Real Christianity' is found in orthodoxy which will lead to orthopraxy. For him, this is the center to which we gravitate.
Now to be certain, Wilberforce does not except faith without works either: "It is indeed true, and a truth never to be forgotten, that all pretensions to internal principles of holiness are vain when they are contradicted by the conduct; but it is no less true, that the only effectual way of improving the latter, is by a vigilant attention to the former." (119) But even as you have just read you must notice that the author's remedy for poor or non-existent actions is more serious focus on one's doctrines and beliefs.
As a matter of fact, Wilberforce attributes the nominal Christian's shortcomings to forgetfulness in three particular areas: "BUT the grand radical defect in the practical system of these nominal Christians, is their forgetfulness of all the peculiar doctrines of the religion which they profess - the corruption of human nature - the atonement of the Saviour - and the sanctifying influence of the Holy Spirit." (202) He has listed the doctrines of total depravity, atonement, and sanctification. For Wilberforce, the antidote to nominal Christianity and the prescription for 'Real Christianity' is found in orthodoxy which will lead to orthopraxy. For him, this is the center to which we gravitate.
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