The real reason of the election of the elect is their salvability, that is, under the system of government [according to Finney] established by God as the wisest. God elects those whom He can save, and leaves un-elected those whom He cannot save, consistently with the system of government which He has determined to establish as the wisest and best (170). The ultimate reason why the entire action of God in salvation is confined by Finney to persuasion lies in his conviction that nothing more is needed—or, indeed, is possible (172).

Toward the end of his illustrious career at Princeton Theological Seminary, B. B. Warfield took up his pen (beginning in 1918) in response to the burgeoning movement known as “Christian perfectionism,” and the closely related “higher-life” teaching. Both were then making a significant impact upon American Christianity. Warfield identified both as theological descendants of the ancient heresy of Pelagianism, now injected into the American evangelical bloodstream by one Charles Grandison Finney (1792-1875) and his many followers of the “Oberlin School” and among the higher-life teachers.

What follows are but a few brief citations from Warfield’s volume Perfectionism, (Volume Two) published posthumously in 1932. In a lengthy essay, Warfield dissects Finney’s theological “system,” exposing it for what is is, a “mere system of morals,” which in Warfield’s estimation would function just as well with God as without him.

Warfield writes of Finney’s theological system . . .

This brings us back to the point of view with which we began—that the real reason of the election of the elect is their salvability, that is, under the system of government [according to Finney] established by God as the wisest. God elects those whom He can save, and leaves un-elected those whom He cannot save, consistently with the system of government which He has determined to establish as the wisest and best (170).

The ultimate reason why the entire action of God in salvation is confined by Finney to persuasion lies in his conviction that nothing more is needed—or, indeed, is possible (172).

It speaks volumes meanwhile for the strength of Finney’s conviction that man is quite able to save himself and in point of fact actually does, in every instance of his salvation, save himself, that he maintained it in the face of such broad facts of experience to the contrary (178).

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