Endnotes
Endnotes
Chapter 1: What Holiness Is, and Why It Matters
1. See also J.I. Packer, God’s Words: Studies of Key Bible Themes (Grand Rapids, MI: Baker Book House, 1988), ch. 14, “Holiness and Sanctification,” pp. 169-79; Keep in Step with the Spirit (Old Tappan, NJ: Fleming H. Revell, 1984), chs. 3-4, pp. 94-169.
2. J.C. Ryle, Holiness (Welwyn, UK: Evangelical Press, 1979 [Centenary Edition]), pp. 34-37.
3. Richard Baxter, Poetical Fragments (1681).
4. G.W. Allport, Pattern and Growth in Personality (New York: Holt, Rinehart and Winston, 1961), p. 34.
5. Chris Brain and Robert Warren, “Why Revival Really Tarries—Holiness,” Renewal, 181 (June 1991), p. 35; quoting James Philip, Christian Maturity (London: Inter-Varsity Press, 1964), p. 70. I have attempted to make the same point briefly in Knowing Man (Westchester, IL: Cornerstone, 1979) and more fully with Thomas Howard in Christianity: the True Humanism (Dallas: Word Books, 1985).
6. Philip, Christian Maturity, p. 65.
7. Ibid., pp. 67-69.
8. See John MacArthur, Jr., The Gospel According to Jesus (Grand Rapids, MI: Zondervan, 1988); Richard P. Belcher, A Layman’s Guide to the Lordship Controversy (Southbridge, MA: Crowne Publications, 1990); J.I. Packer, “Understanding the Lordship Controversy,” in Table Talk (Ligonier Ministries, May 1991), p. 7.
Chapter 2: Exploring Salvation: Why Holiness Is Necessary
1. Lane Adams, How Come It’s Taking Me So Long to Get Better? (Wheaton, IL: Tyndale House, 1975).
2. See J.I. Packer, Keep in Step with the Spirit (Grand Rapids, MI: Revell, 1987), pp. 94-169, especially pp. 145-64; John MacArthur, Jr., Our Sufficiency in Christ (Dallas: Word Publishing), pp. 191-209.
3. See Rom. 5:1,10; Eph. 4:32; Col. 1:13; 1 John 1:3.
4. See J.I. Packer, Keep in Step with the Spirit, pp. 170-234; “Charismatic Renewal: Pointing to a Person and a Power,” Christianity Today (March 7, 1980), pp. 16-20; “Piety on Fire,” Christianity Today (May 12, 1989), pp. 18-23.
5. J.R.W. Stott, The Epistles of John (London: Tyndale Press and Grand Rapids: Eerdmans, 1964), p. 119. He quotes from Robert Law, The Tests of Life (Edinburgh: T. &T. Clark, 1909).
Chapter 4: Holiness: The Panoramic View
1. Stephen Neill, Christian Holiness (London: Lutterworth Press, 1960), p. 114.
2. Ibid., p. 118.
3. J.I. Packer, Keep in Step with the Spirit (Grand Rapids, MI: Revell, 1987), pp. 93-115.
4. See Kenneth Leech, Soul Friend: The Practice of Christian Spirituality (London: Sheldon Press, 1977; San Francisco: Harper & Row, 1980); Tilden H. Edwards, Spiritual Friend: Reclaiming the Gift of Spiritual Direction (New York: Paulist Press, 1980).
5. My own criticism of these formulations is scattered through Keep in Step with the Spirit; see especially pp. 132-45, 202-28.
6. John Calvin, Institutes of the Christian Religion, I. xi.
7. See Regin Prenter, Spiritus Creator (Philadelphia: Muhlenberg Press, 1953); Paul Althaus, The Theology of Martin Luther (Philadelphia: Fortress Press, 1966), Index, s.v. God the Holy Spirit.
8. See J.I. Packer, A Quest for Godliness (Wheaton, IL: Crossway Books, 1990); Among God’s Giants (Eastbourne, UK: Kingsway, 1991); Leland Ryken, Worldly Saints (Grand Rapids, MI: Zondervan, 1986).
9. John Owen, Of the Mortification of Sin in Believers: Works, ed. William H. Goold (London: Banner of Truth Trust, 1966), VI. 79.
10. Keep in Step with the Spirit, passim.
11. R. Kent Hughes, Disciplines of a Godly Man (Wheaton,IL: Crossway Books, 1991), p. 206.
12. John Geree, The Character of an Old English Puritane or Nonconformist (1646); quoted from Gordon Wakefield, Puritan Devotion (London; Epworth Press, 1957), x.
Chapter 5: Growing Downward to Grow Up: The Life of Repentance
1. Writings of John Bradford: Sermons, etc. (Cambridge: Parker Society, 1848), p. 30.
2. Ibid., pp. 32-35.
3. Ibid., p. 36. John Foxe the martyrologist, writing, it seems, independently. says that Bradford’s last audible words as he took his place at the stake were, “O England. England, repent thee of thy sins”: Acts and Monuments (London: Seeley & Bumside, 1836-47), VII. 194.
4. Ibid., p. 33.
5. Ibid., p. 36.
6. Ibid., p. 224.
7. Compare Cranmer’s congregational confession that opens his services of Morning and Evening Prayer: “We have erred and strayed from thy ways like lost sheep . . . there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Spare thou them, O God, which confess their faults. Restore thou them that are pentitent.” Compare too his Ash Wednesday collect: “Create and make in us new and contrite hearts, that we worthily [i.e., in a fit manner] lamenting our sins, and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness.”
8. Writings of John Bradford: Sermons, etc., p. 35.
9. Ibid., p. 34.
10. Ibid., p. 14.
11. Ibid., p. 22.
12. Ibid., pp. 10,20,31,34.
13. Westminster Shorter Catechism, answer 87. Compare Westminster Confession, XV, “Of Repentance Unto Life.” “Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God. . . . repentance . . . is of such necessity to all sinners, that none may expect pardon without it” (i-iii).
14. Preface, Commentary on the Psalms (1557).
15. Institutes of the Christian Religion, III. iii. 5.
16. Westminster Confession, XV. v.
17. For fuller discussion of Rom. 7:7-25, see J.I. Packer, Keep in Step with the Spirit, (Grand Rapids, MI: Revell, 1987), pp. 127,159,263.
18. For examples of such meditation, see my Knowing God (Downers Grove: InterVarsity Press, 1973).
19. Christian Holiness, p. 128.
Chapter 6: Growing into Christlikeness: Healthy Christian Experience
1. Ryle, Holiness, 82-84. Ryle confirms his point with words from the Puritan, Thomas Watson: “True grace is progressive, of a spreading, growing nature. It is with grace as it is with light: first, there is the daybreak; then it shines brighter to the full noonday. The saints are not only compared to stars for their light, but to trees for their growth (Isa. 61:3; Hosea 14:5). A good Christian is not like Hezekiah’s sun that went backwards, nor Joshua’s sun that stood still, but is always advancing in holiness, and increasing with the increase of God.”
2. Ibid., p. 199.
3. Ibid., p. 144.
4. Eric Liddell, Disciplines of the Christian Life (London: Triangle, 1985), p. 21.
5. J.M. Barrie, Peter Pan (London: Hodder & Stoughton, 1928), pp. 111,155.
Chapter 7: Growing Strong: The Empowered Christian Life
1. J.I. Packer, Keep in Step with the Spirit (Grand Rapids, MI: Revell, 1987), pp. 191-209.
2. Some argue that the lack of any such promise is a virtual assurance that they will not continue: see, e.g., B.B. Warfield, Counterfeit Miracles (London: Banner of Truth, 1976).
3. C.S. Lewis, Miracles (London: Geoffrey Bles, 1947), title of ch. 16.
4. H.G. Haile, Luther: An Experiment in Biography (Princeton: Princeton University Press, 1980), pp. 277-80.
5. See J.I. Packer, “The Means of Conversion,” Crux, XXV.4 (December 1989): p. 20.
6. J.R.W. Stott, God’s New Society: the Message of Ephesians (Downers Grove, IL: InterVarsity Press, 1979), p. 123.
7. Tom Smail, The Giving Gift (London: Hodder & Stoughton, 1988), p. 35.
Chapter 8: Hard Gaining: The Discipline of Endurance
1. See, on this, Peter Kreeft, Making Sense Out of Suffering (Ann Arbor, MI: Servant Books, 1986); Elisabeth Elliot, A Path Through Suffering (Ann Arbor, MI: Vine Books, Servant Publications, 1990); Joni Eareckson, A Step Further (Grand Rapids, MI: Zondervan, 1978).
2. I have tried to correct some of the mistaken ideas about God in Knowing God (Downers Grove, IL: InterVarsity Press, 1973).
3. Thomas Schmidt, Trying to Be Good (Grand Rapids. MI: Zondervan, 1990), p. 131.
4. Ibid., p. 130.
5. J.I. Packer, A Quest for Godliness (Wheaton, IL: Crossway Books, 1990), p. 151.
6. Schmidt, Trying to be Good, p. 182.
7. Church Times, December 27, 1991, p. 2.
Afterword: Holiness in the Dark: The Case of Mother Teresa
1. Mother Teresa, cited in Brian Kolodiejchuk, ed., Mother Teresa: Come Be My Light: The Private Writings of the “Saint of Calcutta” (New York: Doubleday, 2007), p. 192f.
2. Ibid., p. 187.
3. Ibid., p. 210.
4. Ibid., p. 230.
5. This idea of what has technically been termed reparative suffering is a Roman Catholic speculation. It stems from the idea that Christ draws saints, in the Catholic sense of specially holy persons, into a specially close identification with Himself, particularly in relation to the agonies of His atoning death. The idea is used to explain stigmata (marks on hands and feet corresponding to the nailprints on Jesus’ crucified body) on the rare occasions when they occur. Any sign of this specially close identification with Christ’s crucifixion experience is seen as a badge of honor, given by the Savior Himself.
6. Kolodiejchuk, Mother Teresa: Come Be My Light: The Private Writings of the “Saint of Calcutta,” p. 225.
7. The counselor is Father Michael van der Peet (Kolodiejchuk, p. 277). Teresa wrote to Father Neuner: “The physical situation of my poor left in the streets unwanted, unloved, unclaimed—are (sic) the true picture of my own spiritual life, of my love for Jesus, and yet this terrible pain has never made me desire to have it different. What’s more, I want it to be like this for as long as He wants it” (p. 232). Writes Kolodiejchuk: “Her interior darkness gave Mother Teresa the capacity to comprehend the feelings of the poor” (p. 233).