6
understand the model of sanctification espoused by Chafer, Ryrie, Walvoord and others?
If it is not to be defined by its tie to dispensationalism, then how is it to be explained?
This leads us to discuss the various models of sanctification in order to correctly identify
this so-called "dispensational sanctification."
Models of Sanctification
We will consider five models of sanctification in this portion of the paper. Rather
than delineating the historical background and specific doctrinal details of each one, we
will seek to broadly summarize the main emphases of each model and then provide some
comparisons and contrasts between them.
Wesleyan Sanctification
John Wesley's main contribution to sanctification teaching is his separation of
justification from sanctification, both of which are to be received in separate acts of faith.
Wesley describes this sanctification as "entire sanctification" or "perfection."
31
The
experience of receiving this type of sanctification has five specific elements: 1) it is
instantaneous;
32
2) it is distinctly subsequent to justification;
33
3) it is only received by
those who seek for it;
34
4) it defines sin as "conscious, deliberate acts";
35
and 5) it may be
lost.
36
Thus, Wesleyan sanctification emphasizes the necessity of a post-conversion
experience of entire sanctification that is attained by an act of faith distinct from
justification. In this model the relationship between justification and sanctification
37
is
merely a possibility.
Pentecostal Sanctification
Flowing out of the Wesleyan holiness movement of the nineteenth century,
Pentecostal sanctification maintains that a post-conversion experience sought by the
would not arise. But one would expect an apostate generation to arise if a group of carnal Christians failed
to train them as they should have.
All of these suggestions are possibilities, but none of them could be considered theologically
necessary. Belief in compartmentalization, the election of national Israel, emphasis on pure grace as
opposed to law, and the apostate nature of Christendom does not require one to adopt any particular view of
sanctification.
31
John Wesley, "Scripture Way of Salvation," in Sermons on Several Occasions, ed. T. Jackson,
vol. 1 (New York: G. Lane and C. B. Tippett, 1845), 386, 390.
32
John Wesley, A Plain Account of Christian Perfection (Chicago: The Christian Witness Co.,
n.d.), 25, 52, 104.
33
Ibid., 46.
34
Ibid., 35.
35
Ibid., 26-28.
36
Ibid., 104.
37
When using the term "sanctification" with justification in this discussion, we are specifically
speaking of experiential or progressive sanctification. Most writers admit to some type of positional
sanctification that occurs at the point of conversion, but our discussion here is centered upon the
understanding of the relationship between justification and progressive sanctification.