Entire SanctificationEdit
Entire sanctification is a doctrinal position within the Wesleyan-Arminian tradition that teaches a believer may, after conversion, experience a distinct work of grace in which the heart is cleansed from inward sin and perfected in love. In this view, justification by faith marks the beginning of the Christian life, while entire sanctification (often described as a second work of grace) represents a total consecration of the believer to God and a transformative empowerment by the Holy Spirit to live in obedience and love. The phrase is most closely associated with the Holiness movement and the Methodism family of churches, though its roots and implications have been debated across broader Protestant and Catholic settings. Proponents argue that sanctification is not merely moral improvement but a profound reorientation of the will toward love of God and neighbor, produced by grace and evidenced in steadfast obedience, humility, and courage in the face of temptation.
The topic intersects with deeper questions about human nature, grace, and the purpose of the Christian life. Advocates emphasize personal responsibility in response to divine grace, the ongoing supremacy of love as the fulfillment of the law, and the belief that grace can so transform desires that the believer no longer lives under the dominion of sin. Critics—from other Christian traditions and from within reform-minded circles—question whether a single, identifiable moment of sanctification is consistently teachable from Scripture, whether it risks implying sinless perfection in this life, and how it relates to the continuity between justification and sanctification. The discussion, however framed, remains a central hinge in discussions of holiness, grace, and Christian ethics.
Historical development
The seeds of entire sanctification lie in wider Christian discussions about holiness, purity, and the empowerment of the Spirit. The modern articulation, however, emerges from the 18th century with the rise of John Wesley and the Methodism revival in Britain and America. Wesley argued that believers could be delivered from the love of sin and be perfected in love while still living in this world; in his preaching and disputations he described a distinct, subsequent experience beyond justification that culminates in love that is “perfect” in its motive and stability. This teaching was developed and systematized in the Holiness movement of the 19th and early 20th centuries, which spread through many American Protestant denominations and gave rise to a number of independent churches.
In the United States, the doctrine found institutional expression in denominations such as the Church of the Nazarene, the Church of God (Anderson, Indiana), and various holiness associations, each of which affirmed a second, transformative work of grace leading to entire sanctification. In some strands of the broader holiness family, the language of a “second blessing” or a sacramental-like experience became common, while other groups stressed sanctification as an ongoing, disciplined growth in grace rather than a single moment of arrival. The 20th century brought new crosscurrents—most notably the Pentecostalism movement’s emphasis on baptism with the Baptism with the Holy Spirit as a transformative experience often accompanied by spiritual gifts—yet many holiness churches maintained a distinct emphasis on entire sanctification as a life-long commitment to holiness rather than a charismatic event. See also Arminianism and Calvinism for competing theological frameworks that shaped debates about grace and assurance.
Core doctrine and meaning
Justification and sanctification as distinct but related acts. In this framework, a person is declared righteous by faith in Christ (Justification) and then, through the sanctifying work of the Holy Spirit, is progressively transformed toward holiness. Entire sanctification is viewed as a decisive blow to the remaining power of sin in the heart, enabling a believer to love God with all the heart, soul, mind, and strength and to love neighbor as self.
The second work of grace and perfect love. Proponents describe entire sanctification as a second, instantaneous blessing following conversion, or, in some streams, as a subsequent but ongoing deepening of grace that culminates in “perfect love.” This aim is not mere moral improvement but a reordering of affections toward God—often expressed in the capacity to resist sin more consistently and to bear the fruit of the Spirit in daily life. See Second work of grace and Christian perfection for related formulations.
Freedom from the dominion of sin and the power of love. A central claim is that the believer, by grace, is freed from the controlling nature of sin and is increasingly governed by love—the love of God and neighbor that fulfills the law. This is often described in terms of “death to sin” and “newness of life” rather than a complete absence of temptation or failure. See Sanctification and Love (theology) for related concepts.
Evidence of holiness and disciplined living. The doctrine is typically linked to observable changes: a more consistent practice of prayer, study of Scripture, obedience to moral norms, and active pursuit of justice and service. While no human standard can exhaustively prove grace, advocates often point to a transformed character and durable perseverance as indicators of entire sanctification working in a believer’s life. See Fruit of the Spirit for related biblical categories.
Biblical basis and interpretation
Supporters point to a cluster of passages that describe God’s will for holiness and the Spirit’s work in cleansing the heart. Key texts include: - Romans 6–8, which speaks of dying to sin and living to righteousness, and the setting of the mind on the Spirit rather than the flesh. - Romans 12:1–2 and Romans 15:13, which emphasize transformation by grace and the hope of filled hearts with God’s peace. - 1 Thessalonians 4:3–7 and 5:23, which describe God’s will for sanctification and the persistence of spiritual progress. - 1 John 1:9 and 1 John 3:9, which address cleansing from sin and the enduring presence of God’s seed in the believer. - Hebrews 12:14, which urges pursuing holiness, without which no one will see the Lord.
Critics within other Christian traditions—especially those within Calvinist or sacramental frameworks—stress that sanctification is inseparably bound to the ongoing life of faith, the means of grace, and the church’s sacraments rather than a discrete, later event. They may also question whether scriptural language supports a single definitive moment of sanctification or a continuous growth in grace. See Justification (theology) and Sanctification for parallel treatments.
Practice, ethics, and life in the church
Discipline, worship, and devotion. Proponents emphasize regular spiritual disciplines—Bible reading, prayer, fasting, and participation in corporate worship and sacraments—as means by which sanctification is nurtured. Accountability structures and small groups are common in communities that teach entire sanctification, aimed at supporting believers in resisting temptation and growing in love.
Moral and social dimensions. The pursuit of entire sanctification has historically aligned with particular moral and social norms, including a robust stance on sexual ethics, family life, and personal integrity. Supporters argue this emphasis helps sustain a coherent public witness and a stable moral order, while critics worry about legalism or social rigidity if the doctrine is pressed as a criterion of spiritual status. See Ethics and Morality for adjacent discussions.
Interaction with other gifts and experiences. In some circles, the doctrine sits alongside the belief in the baptism of the Holy Spirit and related charismatic gifts, while other holiness groups maintain a non-charismatic posture. The exact relationship between sanctification, Spirit baptism, and spiritual gifts differs among denominations such as Church of the Nazarene and other parts of the Holiness movement.
Controversies and debates
Moment vs process. A central debate concerns whether entire sanctification is a distinct, identifiable second blessing or a lifelong, progressive process. Proponents argue for a decisive moment or threshold of grace; critics contend that sanctification is best understood as ongoing growth in grace through lifelong disciplines. See Second work of grace for the competing language and ideas.
Scriptural warrant and interpretive method. Supporters of entire sanctification point to selected verses that describe dying to sin and being perfected in love; critics argue these texts do not unambiguously teach a complete deliverance from all sin or a one-time event in this life, and they emphasize continuity with justification and the ongoing work of grace through the church.
Relationship to sinless perfection. The question of whether sanctified believers can be free from all sin in this life is debated. Advocates speak of “perfect love” as a cleansing of the root of sin and a life oriented toward God, while opponents worry this border between perfect obedience and temptation may be unrealizable for many believers and could lead to spiritual discouragement if not universally experienced.
The Catholic and Orthodox critique. The Catholic and Orthodox traditions typically reject a single “second grace” event as the sole or exclusive path to holiness, instead emphasizing sanctification within the sacramental life, ongoing reception of grace through the church, and the practice of virtue as a lifelong transformation. This difference reflects broader theological poles about grace, justification, and the means by which grace is received.
Practical concerns about legalism and arrogance. Critics worry that emphasizing a moment of perfection could foster pride, moral superiority, or a fear-driven faith based on an attainable standard. Proponents respond that sanctification is a gift of grace that empowers obedience and love, not a license to judge others, and that assurance comes through faith in Christ and the Spirit’s work in the believer.
Relation to broader Christian movements. The Holiness movement intersects with and diverges from both Calvinism and Arminianism on key questions about grace and human freedom, and it overlaps with the early Pentecostalism emphasis on the fullness of the Spirit—though not all holiness groups share the same views on spiritual gifts.
Influence and contemporary practice
Today, the language and emphasis of entire sanctification survive in many Methodism-related churches and in the broader Holiness movement. It continues to shape sermons, catechesis, and spiritual formation programs that seek to help believers pursue a life oriented toward love and moral fidelity. In academic and ecumenical discussions, the doctrine is used to compare understandings of grace, freedom, and human responsibility across Christianity. See Ethics and Grace for broader context.