After reading a lot of material on the subject of entire sanctification, I still believe that it has not been articulated properly. The first reason is that traditional definitions have led to some erroneously concluding that it is a state of "sinless perfection". A second reason is that many people are led to believe that it is merely an ideal to be attained if possible. A third reason leaves many unsure if they have attained it or not, fearing that others will call them proud and arrogant if they claim that they have attained it. A fourth reason which comes from the Calvinist side, believes that perfection in this life is impossible, or even likewise unbiblical, that the sin nature can never be conquered in this life (some truth but basically half truth biblically). I found the following description/definition from the internet:
"John Wesley, the founder of the Methodist movement, is generally credited with originating the term second blessing. He taught that the second blessing was an act of God whereby a believer was granted deliverance from both inward and actual sin. While his language can at times be confusing, it is apparent that Wesley did not hold to the modern concept of sinless perfection, but rather acknowledged that believers should grow to a point of being wholeheartedly devoted and obedient to Christ. He believed this “perfection” could be attained either by a gradual growth in grace or by an instantaneous second work of grace. Wesley was clear that even the instantaneous blessing was both preceded and followed by gradual growth in grace. His emphasis was on the need for individuals to desire and pursue God’s work in their hearts, so that their every thought and act would be according to His will.
The modern teaching of sanctification as the second blessing is rooted in Wesley’s writings but deviates from both his and the Scripture’s intent. Scripture is clear that God has done the work of sanctification for all Christians. In Hebrews 10:10 we are told, “By [God’s] will we have been sanctified through the offering of the body of Jesus Christ once for all.” It is a finished act, done for us on the cross. When Paul wrote to the church in Corinth (1 Corinthians 1:2), he addressed them as “the church of God . . . those sanctified in Christ Jesus, called to be saints.” To be sanctified is to be set apart, dedicated, and made holy. That is a once-for-all-time occurrence that is part of the package of salvation. We stand before God in a position of holiness through Christ’s one-time sacrifice for us." - https://www.gotquestions.org/second-blessing.html (A Non-Wesleyan website)
The above description from what I deem is a non-Wesleyan website comes pretty close to what the experience is. It does correctly point out how the modern way of defining and describing it deviates from both the intent of John Wesley and Scripture. Unfortunately, after quoting relevant verses, the above description still falls short of both Wesley's and Scriptures intent.
So, if one were to be cornered and asked to state what Entire Sanctification is in as few words as possible, the best way I can state it without much room for opinion is:
Entire sanctification is the believer's experience when he has fully and consciously realized that the sin nature (inbred sin) no longer dominates his life and whose life is dominated by holy (self-emptying) love and the fruit of the Spirit.
"John Wesley, the founder of the Methodist movement, is generally credited with originating the term second blessing. He taught that the second blessing was an act of God whereby a believer was granted deliverance from both inward and actual sin. While his language can at times be confusing, it is apparent that Wesley did not hold to the modern concept of sinless perfection, but rather acknowledged that believers should grow to a point of being wholeheartedly devoted and obedient to Christ. He believed this “perfection” could be attained either by a gradual growth in grace or by an instantaneous second work of grace. Wesley was clear that even the instantaneous blessing was both preceded and followed by gradual growth in grace. His emphasis was on the need for individuals to desire and pursue God’s work in their hearts, so that their every thought and act would be according to His will.
The modern teaching of sanctification as the second blessing is rooted in Wesley’s writings but deviates from both his and the Scripture’s intent. Scripture is clear that God has done the work of sanctification for all Christians. In Hebrews 10:10 we are told, “By [God’s] will we have been sanctified through the offering of the body of Jesus Christ once for all.” It is a finished act, done for us on the cross. When Paul wrote to the church in Corinth (1 Corinthians 1:2), he addressed them as “the church of God . . . those sanctified in Christ Jesus, called to be saints.” To be sanctified is to be set apart, dedicated, and made holy. That is a once-for-all-time occurrence that is part of the package of salvation. We stand before God in a position of holiness through Christ’s one-time sacrifice for us." - https://www.gotquestions.org/second-blessing.html (A Non-Wesleyan website)
The above description from what I deem is a non-Wesleyan website comes pretty close to what the experience is. It does correctly point out how the modern way of defining and describing it deviates from both the intent of John Wesley and Scripture. Unfortunately, after quoting relevant verses, the above description still falls short of both Wesley's and Scriptures intent.
So, if one were to be cornered and asked to state what Entire Sanctification is in as few words as possible, the best way I can state it without much room for opinion is:
Entire sanctification is the believer's experience when he has fully and consciously realized that the sin nature (inbred sin) no longer dominates his life and whose life is dominated by holy (self-emptying) love and the fruit of the Spirit.
Even the most recent articulations of this doctrine still miss out on reality by stating that entire sanctification means "freedom from the sin nature". That is not realistic because the sin nature or inbred sin will always be present while we are occupying our earthly bodies. It is God's creation. They also fail to see the point of Paul's definitions and illustrations on Roman's 6 to 8. Hence the proper articulation should not be freedom from the sin nature but freedom from it's dominion, freedom from it's power, freedom from it's shackles, from it's grip on our lives, freedom from our former bondage to sin. Strictly speaking, Paul called those who are entirely sanctified "saints" and only those who are entirely sanctified. This is why Paul, in his introduction to some epistles like Romans and Corinthians (remember that these were problem churches) used the term "called to be saints" instead of actually calling them "saints" because they have not yet reached that point in their spiritual walk.Notice also that Paul did not address the Galatians as saints because of their reverting back to the salvation by works due to the Judaizers.
Let us review the Bible doctrine of sanctification in the book of Romans: Based on Romans 6 to 8 which extensively defines and describes sanctification, the TRULY justified Christian is already dead to sin and self (verse 6:2) which sets the stage for sanctification. Paul even uses the picture of baptism to emphasize the burial of the "dead" self upon immersion. Without the realization of this truth in the supposed believer, sanctification CANNOT happen at all. Biblically, if a person cannot be sanctified, HE MAY NOT BE JUSTIFIED AT ALL! Why can we confidently state this? Simply because Paul says in verse 2 that "we...died to sin" and "died" is in the aorist tense! Logically and biblically, a person who cannot be sanctified has not died and a person who has not died has not been justified at all. If a person who claims to be a believer is still easily stimulated by the things of the world or the things of the flesh, he is definitely very much alive and may not be saved at all. On the other hand, if he is always looking out and motivated by the things of God and is easily convicted by sin, then he is at least on the path of entire sanctification.
Furthermore, Romans 7 describes the experience of a person who is not entirely sanctified while Romans 8 describes the experience of entire sanctification.
In the same way that we are justified by faith, we are also sanctified by faith. That biblical statement is quite clear in all of Wesley's sermons and teachings. Hence, Entire Sanctification is received by faith and by faith alone but that faith has to be qualified as biblical faith and not a wishful kind of faith. It is faith that only a person who has committed to trading or exchanging his physical life for the eternal life that Christ gave can have. There biblically is NO OTHER KIND OF SAVING FAITH! What Wesley did not emphasize in his writings although he implied it, was that both should occur at the same time, at the point of salvation.
Notice that in our defining statement, every step of the way is under the believer's control and the believer is fully aware of his spiritual state or experience. A believer is fully aware whether or not sin dominates his life because he is either easily tempted by the things of the world and the flesh and the devil, OR he is not stimulated with the things of God, OR he does not seek after the presence of God. The believer can actually confirm for himself if the fruit of the Spirit is real in his life or whether he is just forcing this virtues with human effort. Entire sanctification is easily evaluated by the believer. It is not something he wishes for and never knows when it happens. Moreover, any mature believer can immediately discern that the above definition clearly implies that entire sanctification is realistic and attainable in this life.
Wesley was baffled at why some receive it even as early as salvation and some wait for years for such an event to take place. Wesley basically implies that entire sanctification may be observed or evidenced in the Christian's life. This means that there are obvious external manifestations or evidences of entire sanctification which can be witnessed and affirmed by others. This is a very good point and quite biblical. This is the reason the world looked at Christians in the first century and declared, "Behold how they love one another!"
At its very core, entire sanctification is all based on the condition of the heart, soul and mindset and how much the life is consistent with the right heart. The heart is basic in Wesleyan theology and the condition of that heart is easily perceptible and assessed by the person who owns it. This is why, biblically, each person is accountable for their heart condition. Freedom from inbred sin or the dominion of the sin nature is naturally demonstrated by the consistent manifestation of holy love.
Entire Sanctification is not necessarily a permanent condition in this life due mainly to the imperfections of human nature. A good biblical example is the apostle, Peter, himself. In the book of Galatians, Paul even rebukes him harshly for cooperating with the Judaizers, the party of the circumcision even AFTER Peter opened the doors of evangelism into the entire world. But such offense is more of a human failure than a sin mentioned in the Torah or the Sermon on the Mount. Another example is the tiff between Paul and Barnabas which led to their permanent separation in the book of Acts just because they could not agree to bring Mark or not in the next missionary journey and this is after they already made their first missionary journey!
Here is the bombshell of this doctrine: Entire Sanctification is God's goal for salvation in this earthly life! The New Testament has not given any other option. Oh yes, a believer who does not set entire sanctification as his goal may even lose his salvation. Read the whole book of Hebrews which sets out dire warnings for those who refuse to grow in their Christian experience. Beyond even that, look at St. Paul's goal in Philippians 3 which is the goal of the Christian earthly life. First, Paul confirms his life exchange in Philippians 3:8 counting all things rubbish compared to knowing Christ intimately.
Secondly, the "righteousness of my own...which comes through faith in Christ, the righteousness from God that depends on faith" refers to righteousness that can be observed and assessed by all, which is no other than entire sanctification which does depend on faith. This is not just positional righteousness. In fact, it is not even positional righteousness if it is through faith demonstrated by true life exchange. We know this because of the purpose of this righteousness by faith which Paul states clearly in verse 10, "that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death". This goals cannot be experienced by mere positional righteousness. There is no context in Scripture by which positional (legal, objective, philosophical, theoretical) righteousness may enable the believer to attain such goals other than righteousness in ACTUAL practice (read Matthew 5:16, 48 and John 15).
Finally, verse 11 declares his ultimate objective "that by any means possible I may attain the resurrection from the dead". Does this hint that Paul had no assurance of salvation? Of course not. In the previous chapter, Paul did admonish the Philippians to "work out your salvation with fear and trembling". All these simply means that in this life we continuously and seriously with due diligence prove "with fear and trembling" and "by all means possible" that we are indeed saved and true children of God. Such lofty goals cannot be achieved unless motivated by the passionate desire to be entirely sanctified PER OUR DEFINITION ABOVE and according to God's will and purpose.
By the way, in Philippians 3:15,16, Paul insisted, "Let those of us who are mature think this way, and if in anything you think otherwise [or other than WISE], God will reveal that also to you. Only let us hold true to what we have attained."
After all is said and done, is entire sanctification truly attainable in this life? The answer can be read from biographies and reliable witnesses to the following lives:
Let us review the Bible doctrine of sanctification in the book of Romans: Based on Romans 6 to 8 which extensively defines and describes sanctification, the TRULY justified Christian is already dead to sin and self (verse 6:2) which sets the stage for sanctification. Paul even uses the picture of baptism to emphasize the burial of the "dead" self upon immersion. Without the realization of this truth in the supposed believer, sanctification CANNOT happen at all. Biblically, if a person cannot be sanctified, HE MAY NOT BE JUSTIFIED AT ALL! Why can we confidently state this? Simply because Paul says in verse 2 that "we...died to sin" and "died" is in the aorist tense! Logically and biblically, a person who cannot be sanctified has not died and a person who has not died has not been justified at all. If a person who claims to be a believer is still easily stimulated by the things of the world or the things of the flesh, he is definitely very much alive and may not be saved at all. On the other hand, if he is always looking out and motivated by the things of God and is easily convicted by sin, then he is at least on the path of entire sanctification.
Furthermore, Romans 7 describes the experience of a person who is not entirely sanctified while Romans 8 describes the experience of entire sanctification.
In the same way that we are justified by faith, we are also sanctified by faith. That biblical statement is quite clear in all of Wesley's sermons and teachings. Hence, Entire Sanctification is received by faith and by faith alone but that faith has to be qualified as biblical faith and not a wishful kind of faith. It is faith that only a person who has committed to trading or exchanging his physical life for the eternal life that Christ gave can have. There biblically is NO OTHER KIND OF SAVING FAITH! What Wesley did not emphasize in his writings although he implied it, was that both should occur at the same time, at the point of salvation.
Notice that in our defining statement, every step of the way is under the believer's control and the believer is fully aware of his spiritual state or experience. A believer is fully aware whether or not sin dominates his life because he is either easily tempted by the things of the world and the flesh and the devil, OR he is not stimulated with the things of God, OR he does not seek after the presence of God. The believer can actually confirm for himself if the fruit of the Spirit is real in his life or whether he is just forcing this virtues with human effort. Entire sanctification is easily evaluated by the believer. It is not something he wishes for and never knows when it happens. Moreover, any mature believer can immediately discern that the above definition clearly implies that entire sanctification is realistic and attainable in this life.
Wesley was baffled at why some receive it even as early as salvation and some wait for years for such an event to take place. Wesley basically implies that entire sanctification may be observed or evidenced in the Christian's life. This means that there are obvious external manifestations or evidences of entire sanctification which can be witnessed and affirmed by others. This is a very good point and quite biblical. This is the reason the world looked at Christians in the first century and declared, "Behold how they love one another!"
At its very core, entire sanctification is all based on the condition of the heart, soul and mindset and how much the life is consistent with the right heart. The heart is basic in Wesleyan theology and the condition of that heart is easily perceptible and assessed by the person who owns it. This is why, biblically, each person is accountable for their heart condition. Freedom from inbred sin or the dominion of the sin nature is naturally demonstrated by the consistent manifestation of holy love.
Entire Sanctification is not necessarily a permanent condition in this life due mainly to the imperfections of human nature. A good biblical example is the apostle, Peter, himself. In the book of Galatians, Paul even rebukes him harshly for cooperating with the Judaizers, the party of the circumcision even AFTER Peter opened the doors of evangelism into the entire world. But such offense is more of a human failure than a sin mentioned in the Torah or the Sermon on the Mount. Another example is the tiff between Paul and Barnabas which led to their permanent separation in the book of Acts just because they could not agree to bring Mark or not in the next missionary journey and this is after they already made their first missionary journey!
Here is the bombshell of this doctrine: Entire Sanctification is God's goal for salvation in this earthly life! The New Testament has not given any other option. Oh yes, a believer who does not set entire sanctification as his goal may even lose his salvation. Read the whole book of Hebrews which sets out dire warnings for those who refuse to grow in their Christian experience. Beyond even that, look at St. Paul's goal in Philippians 3 which is the goal of the Christian earthly life. First, Paul confirms his life exchange in Philippians 3:8 counting all things rubbish compared to knowing Christ intimately.
Secondly, the "righteousness of my own...which comes through faith in Christ, the righteousness from God that depends on faith" refers to righteousness that can be observed and assessed by all, which is no other than entire sanctification which does depend on faith. This is not just positional righteousness. In fact, it is not even positional righteousness if it is through faith demonstrated by true life exchange. We know this because of the purpose of this righteousness by faith which Paul states clearly in verse 10, "that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death". This goals cannot be experienced by mere positional righteousness. There is no context in Scripture by which positional (legal, objective, philosophical, theoretical) righteousness may enable the believer to attain such goals other than righteousness in ACTUAL practice (read Matthew 5:16, 48 and John 15).
Finally, verse 11 declares his ultimate objective "that by any means possible I may attain the resurrection from the dead". Does this hint that Paul had no assurance of salvation? Of course not. In the previous chapter, Paul did admonish the Philippians to "work out your salvation with fear and trembling". All these simply means that in this life we continuously and seriously with due diligence prove "with fear and trembling" and "by all means possible" that we are indeed saved and true children of God. Such lofty goals cannot be achieved unless motivated by the passionate desire to be entirely sanctified PER OUR DEFINITION ABOVE and according to God's will and purpose.
By the way, in Philippians 3:15,16, Paul insisted, "Let those of us who are mature think this way, and if in anything you think otherwise [or other than WISE], God will reveal that also to you. Only let us hold true to what we have attained."
After all is said and done, is entire sanctification truly attainable in this life? The answer can be read from biographies and reliable witnesses to the following lives:
- St. Francis of Assisi
- Billy Graham
- Hudson Taylor
- John Wesley
- Augustine
- Polycarp
- St. Perpetua
- countless others and martyrs
Need we say more? Entire Sanctification is Biblical, attainable in this present life and verifiable by external evidences. Entire Sanctification is the God's goal for salvation. Entire Sanctification should be our personal goal and passion. We are called to be saints, i.e., all Christians are called to be entirely sanctified. May holy love be finally seen in our lives so that the world start truly desiring what we have and glorify the Father in heaven!!!
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