You are going to have to do better than that @Hepzibah.
The concept of entire sanctification is associated primarily with the Wesleyan-Holiness tradition, particularly within Methodism. It is understood as a second work of grace following conversion, where the believer is cleansed from original sin and empowered to live a holy life.
The question of whether entire sanctification is scriptural is a subject of debate among theologians, with some arguing that it is supported by Scripture, while others contend that the concept is not explicitly found in the Bible.
Scriptural Arguments for Entire Sanctification:
1 Thessalonians 5:23: "May the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ."
Proponents of entire sanctification argue that this verse supports the idea of complete sanctification, where the believer is wholly set apart for God in every aspect of their being. The prayer for sanctification "completely" (Greek: holotelēs) is interpreted as pointing toward a thorough or entire sanctification.
Romans 6:6: "We know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin."
This passage is often cited to argue that believers can be freed from the dominion of sin, supporting the idea of a subsequent, deeper sanctification where sin’s power is broken.
1 John 3:9: "No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God."
Advocates for entire sanctification interpret this passage as indicating that true believers, those who are fully sanctified, will not continue in habitual sin. This is seen as evidence of a sanctification that removes the root of sin in the believer’s life.
Scriptural Arguments Against Entire Sanctification:
1 John 1:8: "If we claim to be without sin, we deceive ourselves and the truth is not in us."
Critics of the doctrine of entire sanctification argue that this verse suggests that sin remains a reality for all believers, implying that total eradication of sin is not achievable in this life.
Philippians 3:12: "Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me."
Paul’s admission that he has not yet attained perfection is often cited as evidence that even the most mature Christians, including Paul himself, do not reach a state of sinless perfection or entire sanctification in this life.
Romans 7:14-25: In this passage, Paul describes an ongoing struggle with sin, even as a believer. This struggle is seen by many as an indication that the complete eradication of sin is not achievable until the final glorification at the return of Christ.
Theological Reflection:
John Wesley: John Wesley, the founder of Methodism, taught that entire sanctification, or Christian perfection, is attainable in this life, but he did not equate it with sinless perfection in the absolute sense. He understood it as perfect love—love for God and neighbor that drives out willful sin. Wesleyan theologians have often emphasized that this state is not permanent or unchangeable and requires continuous dependence on God’s grace.
Holiness Movement: The Holiness movement, which grew out of Methodism, further developed the doctrine of entire sanctification, teaching it as a distinct experience after conversion. However, this teaching has been controversial, and not all Christian traditions accept it.
While the doctrine of entire sanctification is rooted in Scripture
according to proponents, it is not universally accepted as scriptural by all Christian traditions. Those who advocate for it interpret certain passages as supporting the possibility of a deeper, more complete sanctification in this life, while others argue that sin remains a reality until final glorification. The debate centers on how to interpret the process of sanctification and the nature of Christian perfection.
Early Church Fathers and Sanctification:
Clement of Alexandria (c. 150–215 AD): Clement spoke of the process of perfection and Christian virtue, emphasizing the idea that Christians should strive to live holy lives. He discussed the concept of the gnostic Christian, a mature believer who has achieved a high level of spiritual maturity, which could be seen as a precursor to later ideas of entire sanctification, though not in the exact terms of Wesleyan theology.
Origen (c. 184–253 AD): Origen wrote extensively about the spiritual journey of the Christian soul toward perfection. He viewed the Christian life as a continuous process of purification and sanctification, aiming for a spiritual maturity that reflects the holiness of God. However, like Clement, Origen’s concept of sanctification is more about ongoing growth and maturity rather than a definitive second work of grace leading to entire sanctification.
Augustine of Hippo (354–430 AD): Augustine is a key figure in early Christian theology, but his views on sin and grace are somewhat at odds with the concept of entire sanctification. Augustine emphasized the pervasive nature of sin and the need for ongoing grace throughout the Christian life, arguing against the possibility of achieving sinless perfection in this life. His doctrine of original sin and the necessity of grace at every stage of life was influential in shaping the Western Church's views on sanctification.
The idea of entire sanctification as a distinct, post-conversion experience is not found explicitly in the writings of the earliest Church Fathers. While they discussed the importance of holiness, sanctification, and spiritual maturity, the specific concept of entire sanctification as taught by John Wesley and later Holiness movements was not articulated by these early Christian thinkers.
The first explicit articulation of something akin to entire sanctification is generally credited to John Wesley in the 18th century, though Wesley himself was influenced by earlier Christian teachings on holiness and sanctification. Wesley’s concept of Christian perfection was innovative in its emphasis on the possibility of being perfected in love in this life, which laid the foundation for the Holiness movement’s doctrine of entire sanctification.
The concept of entire sanctification—understood as a complete cleansing from sin or a state of sinless perfection—is not explicitly mentioned in the Bible in the exact terms used by the Wesleyan-Holiness tradition.
However, the idea of believers striving for holiness, being set apart for God, and progressing toward spiritual maturity is well-attested in Scripture. Below are some key passages that are often referenced in discussions about sanctification:
Key Scriptural Passages:
1 Thessalonians 5:23:
"Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ."
This verse is sometimes cited to support the idea of entire sanctification because it speaks of God sanctifying believers "completely" (Greek: holotelēs), suggesting a thorough or entire sanctification of the believer’s whole being.
Romans 6:6:
"We know that our old self was crucified with him so that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin."
This passage is used to argue that believers are no longer under the dominion of sin, which some interpret as a form of entire sanctification where the power of sin is broken.
Romans 12:1-2:
"I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect."
The call to present oneself as a "living sacrifice" and to be transformed is seen by some as a call to a deeper sanctification, though it does not necessarily imply sinless perfection.
2 Corinthians 7:1:
"Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God."
This verse emphasizes the process of sanctification, urging believers to pursue holiness. The idea of "bringing holiness to completion" suggests an ongoing work of God in the believer's life, though it does not explicitly refer to entire sanctification.
Hebrews 12:14:
"Strive for peace with everyone, and for the holiness without which no one will see the Lord."
This verse highlights the necessity of holiness in the Christian life, which some interpret as part of the process of sanctification. However, it is not an explicit reference to entire sanctification as understood in Wesleyan terms.
Personally-I take the Scriptures any time on this now "controversial topic re sanctification" though don't deny we can glean from the writings of the ECF's.
J.
