OBERLIN THEOLOGY, designates the peculiar views generally supposed to have been taught at Oberlin college during the earlier years of its by its president the rev. Charles G. Finney and his colleagues. Many from without on the one hand looked at the institution through the mists of prejudice and misapprehension; and on the other hand the views actually held and taught within the college were probably improved by increased reflection and growth in the Christian life. 1. The general system of doctrine taught was of a modified Calvinistic type in which the leading thoughts seemed to be that responsibility pertains to the voluntary action of the will, and that every moral agent determines freely for himself, under the pressure of the motives around him, all that is blameworthy or commendable in his character and conduct; that sin is a volun tary failure in duty and holiness a voluntary performance of it; and that,a voluntary total moral depravity exists among unregenerate men. The repentance which is a con dition of salvation is a forsaking of sin, the obligation to forsake it on the sinner, and the power to forsake it being always within his reach. The power to commit sin implies the power to forsake it. The Holy Spirit's work in conversion is a moral work effected by the presentation of motives through the truth; and the consequent work of sanctification is of a similar kind. As God's sovereignty works in harmony with human freedom, one factor in a man's salvation is his own voluntary consent. As sin cannot be imputed where it is not committed, so righteousness cannot be where it is not possessed. Hence the atonement does not include the transfer of human guilt to
Christ or of his righteousness to men; but rather so exhibits in the cross of Christ the faithfulness and love of God, in contrast with the sinfulness of man, as to render the forgiveness of the penitent sinner safe and right. 2. The views concerning the nature of virtue taught at Oberlin were at their basis those of president Edwards, snaking the well-being of the sentient universe the highest ultimate good; and conse quently the voluntary regard for this good, which is called benevolence, the vital element in all virtue. 3. The Oberlin doctrine of sanctification is determined by the view taken of moral action as necessarily right or wrong; and therefore of moral character as being necessarily at any one instant, either perfectly holy or perfectly sinful. If this be so, conversion necessarily becomes entire consecration, and obedience and faith are essen tially complete. The difficulty with the Christian is that he is weak, inexperienced, and liable to temptation. Sanctification therefore becomes a gradual attainment of experience and strength, through repeated eulightemnents by the Holy Spirit, accompanied by patient continuance in well doing. and the baptism of the Holy Spirit is to be sought by prayer with faith in the .promise of Christ. The .0berlist,theology.has of late years lost its distinetnesS, and has been merged iri the ,general current Of Christian doctrine.