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REDEMPTION TIDINGS
IRVI»
,, cimlESSi
THE RELATION OF THE DOCTRINE f^rf
EDWARD IRVING AND HIS SO-CALLED I#GU
Edward Irving (1792-1834) from a painting by F. Pack in 1832.
1. THE SINLESSNESS OF CHRIST
THE Bible teaches both Christ's sinless-
ness and impeccabUity, that is His
inabiUty to sin. Two important Latin
technical terms belong here: posse non
peccare, to be able not to sin, and non
posse peccare, not to be able to sin (cp.
Titus 1:2; 2 Tim. 2:13). As to His sinless-
ness, Hebrews 4:15 tells us that He "was
in all points tempted like as we are, yet
without sin." Temptation is not sinning.
"Temptation is the devil whistling in at
the keyhole; sinning is opening the door
and letting him in." (BiUy Sunday.)
With God potential obedience and
holiness count for more than actual.
Actual sinlessness covers the first, whUe
potential or absolute obedience means
obedience under aU possible future,
unforeseen combinations of circumstance,
a case covered by non posse peccare. For
Christ effectively to be the Lamb of God
without blemish that takes away the sin
of the world Ms holiness would need to
be of this latter order.
W.H. Griffith Thomas in his standard
work, the exceUent Principles of
Theology, dealing with the Church of
England's 39 Articles treats thus with the
XVth: "The old problem concerning the
sinlessness of Jesus Christ, whether non
posse peccare or posse non peccare be
true, should certainly be answered by
saying that non posse peccare is the
correct view, since no Christian can
possibly tolerate the thought that Christ
might have sinned."
WhUe after the incarnation the Son
had a divine and a human nature with
contradictory natural attributes, e.g.
immortaUty and mortaUty, He had both
before and after it but a single personality, a divine one, to which belong the
moral attributes of holiness, wisdom and
love — i.e. impeccabUity.
2. THE TEACHING OF
EDWARD IRVING (1792-1834)
Edward Irving was deposed by the
Presbytery of London in 1830 because
in his booklet "The Orthodox and
Catholic Doctrine of our Lord's Human
Nature" he stated that at the incarnation
He took on Himself our human nature as
made temptable and corruptible by the
FaU. Though He was sinless He could
have sinned.
Irving could not be ejected from his
charge at Regents Square, aLondon,
untU his appeal to the General Synod had
been heard, which took a further two
years, that body referring it to his home
presbytery at Annan, Dumfriesshire,
which deposed him in 1832. Accordingly
on May 6th, 1833 with some 800 of his
communicants he left Regents .Square and
moved into new quarters in Newman
Street where not merely a new church
but an entirely different denomination
» ,s formed called the Irvingite or
By H. Brash i#''
Catholic and ApostoUc Church, of which
he is the generaUy acknowledged founder.
With the above as a framework we fill
in the details of which none is more
important than the nature of the man.
That he was indeed a most lovable,
sincere and deeply spiritual as well as
learned and eloquent man is but half the
truth; it is confirmed by his close friend,
Thomas Carlyle, who wrote an essay
about him six months after his death
saying "He was the freest, brotherliest,
bravest, human soul mine ever came in
contact with. I caU him, on the whole,
the best man I have ever found in this
world or hope to find." The other side of
him is that he was always partly in and
partly out of touch with reality, was
addicted to the mystical, was always
going off on a new tack — in plain English
he was something of a fanatic; Carlyle
again supports this side of him for in a
second essay written 32 years after, while
stiU warmly commending him he adds
that his views were "mixed with hallucinations".
Prophecy
Irving first came to London in 1822 to
find but a handful in his congregation but
he packed the church in no time with the
rich and fashionable by his magnetic
preaching and a Ught scourging of their
foibles. When they got tired of this
numbers decreased and, upset, he set off
on a new tack-prophecy. In 1827 he i
translated a prophetic book by the
Spanish Jesuit Lacunza, written in 1816
under the pseudonym Ben-Ezra, and
studied and preached nothing but
prophecy. He filled the largest Edinburgh
churches in 1828 preaching on the Book
of Revelation. Christ, he beUeved, would
come in people's lifetime. Heniy
Drummond, the rich banker, became his
friend.
After the heresy-hunt began he set off
on yet a new tack, the gifts ofthe Spirfts
which he claimed (of course rightly) had
never ceased. These actuaUy then
appeared near the Clyde and certain cams
up to his church among them Cardale the
lawyer and one, Taplin, and many used
Object Description
| Title (English/roman) | Redemption tidings, vol. 57, nos. 1-52, 1 Jan. - 24 Dec. 1981 |
| Description English/roman) | Issued weekly. "The pentecostal voice of Assemblies of God" -- subtitle. Includes Global action, nos. 1-6 (in vol. 57, nos. 5, 11, 18, 29, 39 & 49). |
| Subject (topic) | Pentecostalism |
| Coverage date (for display) | 1980-12-25/1982-01-07 |
| Editor (English/roman) | Whittaker, Colin C. |
| Publisher of the original version (English/roman) | Assemblies of God of Great Britain and Ireland; Assemblies of God Executive Council |
| Place of publication of the orig. ver. (orig lang/script) | 106-114 Talbot Street, Nottingham, NG1 5GH, England |
| Publisher of the digital version | University of Southern California. Libraries |
| Date issued (for display) | 1981-01-01; 1981-01-08; 1981-01-15; 1981-01-22; 1981-01-29; 1981-02-05; 1981-02-12; 1981-02-19; 1981-02-26; 1981-03-05; 1981-03-12; 1981-03-19; 1981-03-26; 1981-04-02; 1981-04-09; 1981-04-16; 1981-04-23; 1981-04-30; 1981-05-07; 1981-05-14; 1981-05-21; 1981-05-28; 1981-06-04; 1981-06-11; 1981-06-18; 1981-06-25; 1981-07-02; 1981-07-09; 1981-07-16; 1981-07-23; 1981-07-30; 1981-08-06; 1981-08-13; 1981-08-20; 1981-08-27; 1981-09-03; 1981-09-10; 1981-09-17; 1981-09-24; 1981-10-01; 1981-10-08; 1981-10-15; 1981-10-22; 1981-10-29; 1981-11-05; 1981-11-12; 1981-11-19; 1981-11-26; 1981-12-03; 1981-12-10; 1981-12-17; 1981-12-24 |
| Type |
texts images |
| Format | [912] p. (bound) ; ill. |
| Format (aat) |
periodicals journals (periodicals) weeklies (publications) |
| Language | English |
| Part of collection | Pentecostal and Charismatic Research Archive |
| Part of subcollection | Donald Gee Centre, Mattersey Hall, UK |
| Rights | The copyright for the Assemblies of God [AoG] materials are held by the Donald Gee Centre, copyrights for other materials are held by a number of other groups however the 50 year rule means that much is out of copyright now (2011) |
| Access conditions | The Centre is open to the public Monday-Friday, 9:00 am - 12:00 pm. Please call/e-mail ahead for an appointment. |
| Repository name | Donald Gee Research Centre Archive |
| Repository address |
Donald Gee Centre, c/o Mattersey Hall, Mattersey, Nottinghamshire, DN10 5HD, UK. Phone: 01777 817663 Fax: 01777 816195 |
| Repository email | dgarrard@matterseyhall.com |
| Legacy record ID | pcra-dgc-78601 |
Description
| Title (English/roman) | pcra-dgc-RedTid_v57~056 |
| Full text | REDEMPTION TIDINGS IRVI» ,, cimlESSi THE RELATION OF THE DOCTRINE f^rf EDWARD IRVING AND HIS SO-CALLED I#GU Edward Irving (1792-1834) from a painting by F. Pack in 1832. 1. THE SINLESSNESS OF CHRIST THE Bible teaches both Christ's sinless- ness and impeccabUity, that is His inabiUty to sin. Two important Latin technical terms belong here: posse non peccare, to be able not to sin, and non posse peccare, not to be able to sin (cp. Titus 1:2; 2 Tim. 2:13). As to His sinless- ness, Hebrews 4:15 tells us that He "was in all points tempted like as we are, yet without sin." Temptation is not sinning. "Temptation is the devil whistling in at the keyhole; sinning is opening the door and letting him in." (BiUy Sunday.) With God potential obedience and holiness count for more than actual. Actual sinlessness covers the first, whUe potential or absolute obedience means obedience under aU possible future, unforeseen combinations of circumstance, a case covered by non posse peccare. For Christ effectively to be the Lamb of God without blemish that takes away the sin of the world Ms holiness would need to be of this latter order. W.H. Griffith Thomas in his standard work, the exceUent Principles of Theology, dealing with the Church of England's 39 Articles treats thus with the XVth: "The old problem concerning the sinlessness of Jesus Christ, whether non posse peccare or posse non peccare be true, should certainly be answered by saying that non posse peccare is the correct view, since no Christian can possibly tolerate the thought that Christ might have sinned." WhUe after the incarnation the Son had a divine and a human nature with contradictory natural attributes, e.g. immortaUty and mortaUty, He had both before and after it but a single personality, a divine one, to which belong the moral attributes of holiness, wisdom and love — i.e. impeccabUity. 2. THE TEACHING OF EDWARD IRVING (1792-1834) Edward Irving was deposed by the Presbytery of London in 1830 because in his booklet "The Orthodox and Catholic Doctrine of our Lord's Human Nature" he stated that at the incarnation He took on Himself our human nature as made temptable and corruptible by the FaU. Though He was sinless He could have sinned. Irving could not be ejected from his charge at Regents Square, aLondon, untU his appeal to the General Synod had been heard, which took a further two years, that body referring it to his home presbytery at Annan, Dumfriesshire, which deposed him in 1832. Accordingly on May 6th, 1833 with some 800 of his communicants he left Regents .Square and moved into new quarters in Newman Street where not merely a new church but an entirely different denomination » ,s formed called the Irvingite or By H. Brash i#'' Catholic and ApostoUc Church, of which he is the generaUy acknowledged founder. With the above as a framework we fill in the details of which none is more important than the nature of the man. That he was indeed a most lovable, sincere and deeply spiritual as well as learned and eloquent man is but half the truth; it is confirmed by his close friend, Thomas Carlyle, who wrote an essay about him six months after his death saying "He was the freest, brotherliest, bravest, human soul mine ever came in contact with. I caU him, on the whole, the best man I have ever found in this world or hope to find." The other side of him is that he was always partly in and partly out of touch with reality, was addicted to the mystical, was always going off on a new tack — in plain English he was something of a fanatic; Carlyle again supports this side of him for in a second essay written 32 years after, while stiU warmly commending him he adds that his views were "mixed with hallucinations". Prophecy Irving first came to London in 1822 to find but a handful in his congregation but he packed the church in no time with the rich and fashionable by his magnetic preaching and a Ught scourging of their foibles. When they got tired of this numbers decreased and, upset, he set off on a new tack-prophecy. In 1827 he i translated a prophetic book by the Spanish Jesuit Lacunza, written in 1816 under the pseudonym Ben-Ezra, and studied and preached nothing but prophecy. He filled the largest Edinburgh churches in 1828 preaching on the Book of Revelation. Christ, he beUeved, would come in people's lifetime. Heniy Drummond, the rich banker, became his friend. After the heresy-hunt began he set off on yet a new tack, the gifts ofthe Spirfts which he claimed (of course rightly) had never ceased. These actuaUy then appeared near the Clyde and certain cams up to his church among them Cardale the lawyer and one, Taplin, and many used |
| Filename | pcra-dgc-RedTid_v57~056.tif |
| Archival file | Volume250/pcra-dgc-RedTid_v57~056.tif |
