36
Willard does devote an entire chapter to what he calls "Radical Evil in the Ruined Soul,"
66
which
he helpfully defines in terms of its foundation in idolatry and the absence of the fear of the Lord.
This is a good beginning, for which I am grateful, yet I would still urge writers in spiritual
formation to continue and intensify their discussion of the reality and dynamics of human sin.
(3) The nature and dynamic of faith and its operation in the process of
sanctification is another area that needs discussion. In Acts 26:18, Paul says that Christ sent him
to the Gentiles to "turn them from darkness to light . . . so that they may receive . . . a place
among those who are sanctified by faith in me." All three models of sanctification highlight the
role of faith in sanctification. Dieter says that the Wesleyan view understands that we are
sanctified by grace through faith.
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Hoekema also argues that we are sanctified "by faith,"
understanding faith to be one of Gods primary means of sanctification.
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McQuilkin
66
Chapter 3 of Renovation of the Heart [DW, 45-61].
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Dieter writes, "This relationship of perfect love [i.e. entire sanctification] could be
accomplished, not by excellence of any moral achievements, but by the same faith in the merits
of Christs sacrifice for sin that initially brought justification and the new life in Christ." ("The
Wesleyan Perspective," in Five Views on Sanctification, 17.) "For Wesley, Gods sovereign
grace through saving faith becomes an active principle of holiness with the hearts of believing
men and women." (Ibid., 20-21.)
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Hoekema, "The Reformed Perspective," in Five Views on Sanctification, 65. He argues
that by faith (a) we continue to grasp our union with Christ and continue to live in the reality of