The following is a post I first wrote about a year into my blogging, back in 2006 (started blogging in 2005). I like to introduce folks to this every now and then because it serves, theologically, as the impetus that led me to the mood of evangelical Calvinism I am in now. As you read this you will see some things that might not jive exactly with the theology I currently promote here at the blog, and in our Evangelical Calvinism book; but there is lots of constructive material available here that I think can be fitted together with some of the contours of thought and theological theses that we have in evangelical Calvinism (as articulated by Myk Habets and myself in our “theses” chapter in our book). Also, beware that as you read this there are some spelling and grammar errors, as well as bibliographic formation problems. I plan on following up this post with another one that gets further into the issue of “created grace” (that you will see mentioned in this post—I have that section emboldened below). Here we go:

Here is a brief sketch to a historical system of theology that I was first introduced to while in seminary, under the tutelage of Dr. Ron Frost. This theology is known as Affective Theology (or even Free Grace Theology—not of the Zane Hodges’ style. I am a proponent of this form of theological engagement (qualified at a few points, I actually like to assimilate this with the “Scottish Theology” of Thomas F. Torrance), and believe that it beautifully captures the intention of scripture relative to things salvific and God’s nature. This framework was communicated in Puritan England by people such as Richard Sibbes and William Erbery amongst others. This was a movement that was responding to the stringent “precianism” of Federal Theology (Calvinism) articulated by fellows such as William Perkins and William Aames. Notice a testimonial offered by a man named Humphrey Mills, someone who knew what it meant to live under the unbearable burden of the moralistic proving ground spawned by the inevitable consequence of “Perseverance of the Saints” and “Limited Atonement/Election”, here he speaks in his own words about the freedom of conscience he finally felt under the teaching/preaching of Sibbes:

I was for three years together wounded for sins, and under a sense of my corruptions, which were many; and I followed sermons, pursuing the means, and was constant in duties and doing: looking for Heaven that way. And then I was so precise for outward formalities, that I censured all to be reprobates, that wore their hair anything long, and not short above the ears; or that wore great ruffs, and gorgets, or fashions, and follies. But yet I was distracted in my mind, wounded in conscience, and wept often and bitterly, and prayed earnestly, but yet had no comfort, till I heard that sweet saint . . . Doctor Sibbs, by whose means and ministry I was brought to peace and joy in my spirit. His sweet soul-melting Gospel-sermons won my heart and refreshed me much, for by him I saw and had muchof God and was confident in Christ, and could overlook the world . . . My heart held firm and resolved and my desires all heaven-ward.[1]

Here’s a heart freed from the constant burden of looking to self for assurance of salvation; and prompted to look up to Christ for freedom and salvation.

Sibbes was one of the key-note articulates against the popery he observed with the moralistic tradition provided framework through the Calvinist doctrines. Sibbes believed, along with others, that external works should never be the basis for assurance of salvation–in fact Sibbes believed that assurance of salvation should not even be a functional premise within a soteriological construct; such as Calvinism provided. Sibbes was part of a movement known as Free-Grace, this was ” . . . the party of Puritans who opposed any idea that grace is conditioned by human cooperation.” (Frost, The Devoted Life, 81). Notice this quote offered by William Erbery, a contemporary of Sibbes, as he discusses progression of Purtian thought ending with that kind of Free-Grace preaching exemplified most clearly by Sibbes, note:

I observed four great steps of God’s glorious appearance in men’s preaching. First, how low and legal were their teachings as they learned the way of preaching from Mr. Perkins, Bolton, Byfield and Dod and Dike. . . . Next the doctrine of free grace came forth, but with less success or fruit of conversion by Doctor Preston, Sibs [Sibbes], [and] Crisp. . . . Thirdly the letter of scripture, and flesh of Christ hath been highly set up by both the famous Goodwins: . . . [Thomas] excels in spiritual discourses of Christ’s death, resurrection, ascension, and intercession, yet much according to the flesh, for he meddles not with the mystery of Christ in us. . . . [The fourth step] is the knowledge of Christ in the Spirit.[2]

As Erbery highlights, Sibbes’, amongst the other Free-Grace teachers, was not taken as seriously as the predominate moralistic (Calvinist) teachers, i.e. Perkins, Bolton, et al. But notice where Erbery’s quote leaves off, “the knowledge of Christ in the Spirit”, to this we now turn. This is an important point of departure for the teaching of Affective Theology, as defined by Sibbes, i.e. the immediacy of the Holy Spirit in the person’s life.

While Sibbes believed works were an aspect of salvation, he did not believe that these should be a barometer for determining a person’s salvation. Furthermore he believed constant obsession with such thinking was a product of an unscriptural understanding foisted on the laity of Puritan England by the Calvinist Divines. Note Ron Frost’s assessment of Sibbes’ approach here:

While Sibbes acknowledged some biblical support in calling Christians to obedience as a duty (Erbery’s category of ‘low and legal’ preaching) Sibbes clearly understood that duty can only be sustained if it is supported by the motivation of desire. Thus Sibbes featured God’s winsome love more than his power: the Spirit accomplishes both conversion and sanctification by a single means: through the revelation of God’s attractiveness by an immediate, personal disclosure. This unmediated initiative was seen to be the means by which God draws a response of heartfelt devotion from the elect.”[3]

Notice the relational nature of the salvific event, the Holy Spirit comes to the heart of the “elect” and showers the heart of the sinner with the beautiful person of Jesus Christ. It is as the heart of the sinner is enflamed a love by the work of the Holy Spirit that the sinner responds back in love–given the overwhelming attractiveness of the sweet Savior. Another thing of note, is that the primary instrument used for disclosing sweet Jesus to the heart of the sinner is through the Holy Scriptures. Furthermore, notice the centrality that heart, motive, and desire play in the thought of Sibbes’ as articulated by Frost. This to me is very important, because it takes seriously what God takes seriously, and alone searches, the hearts and motives of men (see Jer. 17:9 and many other passages). This is God’s concern, the motives, and desires of men and women; this is contrary to the system that emphasized external moralistic duties as the basis of determining one’s election (which by the way had horrific ramifications for Christian ethics as well)– Calvinism. Sibbes’ approach, and his affective anthropology, i.e. the defining feature of man (i.e. where values and motives take shape), was directly contrary to the Calvinist anthropology that saw the intellect and will as the defining features of man, and actually saw the “affections” as that which was the weakest part of man. In Calvinist thought it is within the will via interaction with the intellect that becomes enlivened by a “created quality” or Grace. It is through this created quality of Grace that man is able to cooperate with God and thus keep the duty driven moralistic standards consequently proving one’s election and salvation (like Humphrey Mills lived under).

Conversely, Sibbes saw grace as a relational characteristic of God imbued upon the heart of man. It is through this transformative intervention that man’s heart is changed (II Cor 3), and drawn to God. Note Frost’s description here, as he contrasts the Calvinist understanding of grace and the historic Free-Grace (Affective Theology) understanding of grace (as articulated by Sibbes):

In this framework some additional theological assumptions were revised. For instance, Sibbes understood grace to be God’s love offered immediately (rather than mediately) by the Spirit to the elect. By identifying grace primarily as a relational characteristic of God—the expression of his goodness—instead of a created quality or an empowerment of the will, Sibbes insisted that God transforms human desires by the Spirit’s immediate love and communion. Faith, for Sibbes, was not a human act-of-the-will but a response to God’s divine wooing. God’s laws, Sibbes argued, must be ’sweetened by the gospel’ and offered within a framework of ‘free grace.’ He also held a moderately developed form of affective anthropology (which is as further explained by Frost: Augustine’s affective position emerged in the Pelagian debate. Augustine held sin to be concupiscence of the heart—an enslavement to a love of self rather than God. In Augustine’s anthropology the heart is held to generate values; the mind uses the heart’s values to consider its options and to offer its best judgments; the will uses those judgments to engage in action. . . .”)[4]

This represents the touchstone, and most basic understanding of historic Free-Grace theology, or Affective Theology. Some highlights to take away: Affective Theology (AT) believes man heart is in total bondage to self-love; AT believes that man cannot cooperate whatsoever with God in salvation; AT believes that until the heart is transformed by God’s love through the Holy Spirit’s enflaming work, man will never find rest or salvation; AT believes contra historic Calvinist teaching that the emphasis of salvation is relationally based given the identification of God’s gift of grace with the work and person of the Holy Spirit; AT believes, given the relational basis, is not obsessed with proving one’s election since works are not the foundational component of AT’s framework of salvation.

I’ll leave it here for now, there is much more to be said about this perspective . . . especially about the framework that served as the touchstone for Affective Theology. That touchstone is found in Ephesians 5, and the Pauline marriage discussion. The marital framework provided in this beautiful epistle is picked up by AT and pressed into as the picture, but more than a picture (actually an ontological reality), of what union, and thus communion with Christ, is all about. I.e. this is contrary to the covenental framework provided by Calvinism, and the “contractual” implications provided by such a system (e.g. you keep your end of the contract, and God will keep His). The marital framework, rooted in the New Covenant, is no longer obsessed with personal performance–but instead is overwhelmed with the beauty of her bride-groom [Jesus]–marriage presupposes relationship, i.e. nothing to prove, just something to grow in–ultimately finding consummation in glorification and celebrated at the marriage supper feast of the Lamb.

[1] Ron Frost, The Devoted Life: An Invitation to the Puritan Classics, Frost is quoting from: John Rogers, Ohel or Bethshemesh, A Tabernacle for the Sun (London, n.p., 1653).

[2] Frost, The Devoted Life, quoting from: William Erbery, The Testimony of William Erbery (London: n.p. 1658).

[3] Frost, The Devoted Life, 82.

[4]Frost, The Devoted Life, 82.