What is “Second-Blessing” Theology?

Potential and Problems with it

It’s a New Year! Many of us want to move forward and grow, physically, mentally, spiritually. So how should we think about spiritual growth as Christians? Some faith traditions answer this question by teaching something called a “second-blessing” theology. What is it and should we embrace it?

In short, second-blessing theology teaches that there are two stages in the Christian life, “two major turning points,” or “two primary crises” points, and they occur at different times. These two stages are 1) conversion/salvation, and 2) a second-encounter with the Spirit. This second-encounter is sometimes called a “second-blessing,” “entire sanctification,” “absolute surrender” or “baptism of the Spirit.”

This teaching comes from something called the Keswick (Higher Life) movement, which grew from the soil of the Holiness/Wesleyan traditions. Reacting against a kind of cold, dead, and nominal Christianity, these traditions envisioned the moving “on from the initial conversion experience to also experience a second work of God in his life.”

Think of people like Andrew Murray, Oswald Chambers, and even John Wesley.  

Second-blessing theology also involves a Pentecostal/charismatic flavor too, which often sees this second-blessing as involving an impartation of tongues (a heavenly prayer language). The worst manifestation of this theology, in my opinion, is that all true Christians will speak in tongues (less common), or, that all true Christians should speak in tongues (more common).

What should we think of second-blessing theology? Is Christianity a two-tiered experience? Junior Varsity and Varsity?

At its best, second-blessing theology can inspire us to let go of lukewarm Christianity, to reject apathy, mediocrity, and complacency in our relationship with God. But I’m not convinced by its thesis, that a single, second work of God is the goal of the Christian life. I think this view (unintentionally?) underemphasizes:

1) the transformation that happens at conversion,

2) the normal, long, slow, gradual process of sanctification,

3) the diversity of experience, gifting, and temperament in the body of Christ. 

D.A Carson provides what I think is very wise counsel for us in his exposition of 1 Corinthians 12-14. Read it very slowly; it’s rich!

“In short, I see biblical support for the thesis that although all true believers have received the Holy Spirit and have been baptized in the Holy Spirit, nevertheless the Holy Spirit is not necessarily poured out on each individual Christian in precisely equivalent quantities. . .

Although I find no biblical support for a second-blessing theology, I do find support for a second-, third-, fourth-, or fifth-blessing theology. . .Although I think it extremely dangerous to pursue a second blessing attested by tongues, I think it no less dangerous not to pant after God at all, and to be satisfied with a merely creedal Christianity that is kosher but complacent, orthodox but ossified, sound but soundly asleep.”

Well said! In other words, second-blessing theology is problematic, but more problematic is “no-blessing theology.” Not pursuing God. Not wanting more of him experientially. Not seeking him with our heart, soul, mind, and strength.

In this, perhaps we can learn a lot more from a crazy charismatic in pursuit of God than the complacent Calvinist.

Psalm 90:14 says: “satisfy us in the morning with your steadfast love.” That’s a prayer for experience, not for just for recollection.

Why settle for a “no-blessing” theology or a “second-blessing” theology? I want a thousand-blessing theology. Every day!