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Five Views on Sanctification

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The New Testament exhorts Christians to "walk in the Spirit". What does that look like practically? How does the evangelical church teach believers how to "be holy" as God is holy? Too often we do not critically examine our teaching -- and the consideration of our teaching against other evangelical views that attempt to do justice to Scripture is often very helpful in evaluating our own position. That is precisely the reason why this book is helpful. This book allows you to read proponents of the views in their own words -- which is a helpful antidote against the mischaracterization that can sometimes occur in a standard theology text.

That being said, because all 5 indeed attempt to do justice to all of Scripture, they are actually not that far different from one another. Where they differ is in nuanced visions of sin, "walking in the Spirit", the question of the old v. new nature struggle, and in "being filled with the Spirit".

Don't be put off if the terms "Keswick" and "Augustinian-Dispensational" are unfamiliar to you. They are actually very common views in evangelical Christianity -- and related forms of both are taught throughout the evangelical Christian church (just not often identified by those terms)! Two very well-known ministries that espouse Keswick teaching are the Christian and Missionary Alliance and Campus Crusade for Christ. "Augustinian-Dispensational" is just a term Walvoord uses to identify the teaching on personal holiness which has been historically associated with Augustine, the early Reformers, and many dispensational and Bible churches today. You'll find it in Jerry Bridges' "Pursuit of Holiness", and probably much other contemporary Christian devotional and theological literature. It basically contends that the old and new natures are alive and active within the Christian believer, whereas the modern Reformed view is that the old nature is empirically dead.

Especially interesting is how each author traces the historical development of the teaching.

I did not find Dieter's and Horton's arguments to be well-defended from Scripture. Fundamentally, I find that the Wesleyan understanding of sin as applying only to intential wrong-doing and the Pentecostal understanding of being "baptized in the Spirit" as referring to charismatic experience are both problematic. The other three make compelling arguments from Scripture, but I must bark this note of caution: all of the authors make too much of the Greek verb tense! Unfortunately, the arguement of the tense of Greek verbs in the New Testament is only a good indicator, not a firm foundation, particularly the aorist -- which does not have to refer to a fixed past event! Rather, the aorist is best described as "undefined" and somewhat fluid in meaning. So we hold must hold exquisitely nuanced theological positions on sanctification in humility -- clinging to the essentials and allowing for some apparent paradox.

May God bless you as you read this fine exploration of this important topic of faith and practice.

This volume is one of many in the Zondervan Counterpoints series which "provide a forum for comparison and critique of different views on issues important to Christians." The five views of sanctification which are presented include: (1) the Wesleyan perspective written by Melvin E. Dieter; (2) the Reformed perspective written by Anthony A. Hoekema; (3) the Pentecostal perspective written by Stanley M. Horton; (4) the Keswick perspective written by J. Robertson McQuilkin; and (5) the Augustinian-Dispensational perspective written by John F. Walvoord.

Each perspective is presented in turn. Following the presentation of each of the five perspectives, the other four authors provide responses which critique the perspective just presented. This provides a point-counterpoint dialog which is most helpful in clarifying the essential elements in which each perspective differs from the others. The volume concludes with both a subject index and a scripture index.

Although a main purpose of the book is to clarify the differences in which each of the five perspectives understands the Biblical teaching regarding sanctification, it becomes evident during the process that the five views have much more in common than one might at first assume. Although differences remain, one finds that many of the secondary disagreements have more to do with how definitions and terminology are used than with incompatible views of what scripture teaches on the topics discussed. The result is a strengthened confidence in what scripture teaches concerning the core issues of sanctification-which all the views recognize.

Among the five views, two of the views stand out as holding perspectives which are markedly different than the rest.

The Wesleyan perspective asserts the possibility of "entire sanctification" also called (misleadingly) "perfection." This view holds that by means of progressive sanctification, the Christian may reach a point "through the Holy Spirit [where we] are able not to sin, even though we never come to the place where we are not able to sin" (p. 137). The subtlety in this statement has to do with the Wesleyan separation of sin into conscious willing rebellion to God's law vs. unconscious, unintentional sin. The sin over which victory is said to apply is the conscious willing kind. A significant problem is that this is only one aspect of the full Biblical definition of sin which includes both intentionally and unconsciously falling short of God's ideal. It seems that entire sanctification can only result in victory over one of these categories--a sort of "partial perfection" which is really no perfection.

Unique to the Pentecostal perspective is the view that the baptism of the Holy Spirit is a subsequent work after salvation which is not necessarily experienced by all believers. Pentecostalism attaches great significance to this work in the life of the believer and its relationship to progressive sanctification-especially empowerment for evangelism and service. Typically, speaking in tongues is held to be the sign that a believer has undergone this baptism. In this, the Pentecostal view stands alone-all other views understanding Holy Spirit baptism as that which joins each believer to the body of Christ (1Cor. 12:13) at the time of coming to faith.

One of the more interesting aspects of the book is the historical discussion of the relationship between some of the views. Of particular interest is the development of the Pentecostal and Keswick movements which borrow much from the earlier Wesleyan understanding of sanctification.

Each of the five presenters engages the other views carefully and constructively and with an absence of polemics which is refreshing for a discussion among such diverse points of view.

I would recommend this book to anyone who would benefit from a succinct summary of the Biblical teaching on sanctification and an overview of the divergence of opinion which has characterized evangelical study of this topic.

SUMMARY
Five Views on Sanctification brings together the collective knowledge of Melvin E. Dieter, Anthony A. Hoekema, Stanley M. Horton, J. Robertson McQuilkin, and John F. Walvoord to discuss the theological issue of the nature of sanctification in the Christian life. Each author argues in favor of his particular view; Dieter argues in favor of the Wesleyan perspective, Hoekema asserts the Reformed perspective, Horton puts forth the Pentecostal perspective, McQuilkin presents the Keswick perspective, and Walvoord explicates the Augustinian-Dispensational perspective.

Each of the authors presents sound arguments for their particular point of view. While all of the arguments are well thought out and clearly presented, each view is supported by scripture to varying degrees.

Each of the authors takes the opportunity to respond to the other views in a critical way, primarily showing the differences between their views and those of the other authors. The critical examinations are enlightening and for the most part they are done fairly.


PURPOSE
The main purpose of this book is to provide with the reader with the major views on the subject. This is well accomplished by gathering scholars from across the spectrum of mainstream Christianity to present their particular views. Each of the authors present clear arguments in favor of their particular view, as well as sound refutations of those of the other authors. The book accomplishes its purpose.

AREAS OF GREATEST AGREEMENT
In some sense, though often in differing terms, all views do in some way recognize the progressive nature of sanctification. Even while some elements of Pentecostal theology prefer a more radical immediate sanctification, the mainstream position held by the Assemblies of God, and others, recognizes this. At the core of all views is the recognition of the role of the Holy Spirit in sanctification, though the particular language and terminology here varies as well.

AREAS OF GREATEST DISAGREEMENT
The Pentecostal view is alone in its extreme emphasis on the baptism of the Holy Spirit and its relationship to sanctification. All views recognize the work of the Spirit. The Augustinian-Dispensational view even speaks of the distinction between the baptism of the Holy Spirit and the filling of the Holy Spirit. Yet, the Pentecostal view is alone in its emphasis of the relationship between sanctification and baptism in the Holy Spirit.

As is likely to be expected, there is significant disagreement between the Wesleyan view and the reformed view. The Wesleyan view places a high premium on real holiness as the end of the process of sanctification. This view asserts that not only is the guilt of sin removed via justification but the propensity toward it can also be removed in this lifetime via sanctification. The reformed view recognizes the total depravity of man before salvation and the continuing sin nature after salvation. In this way, in fact, there is a close connection between this view and the Augustinian-Dispensational view.

CONCLUSION
In the opinion of the reviewer, this book is a valuable resource and useful read for any believer interested in knowing more about the doctrine sanctification. While the book is written largely for students of theology and doctrine, it has practical implications which are hard to miss. The choice of collaborative authors is superb. The arguments are well presented and even better thought out.

In the end I am compelled to adopt a view of sanctification which draws elements from each of the views presented. Clearly God has a significant role in the process but we must choose to participate. Certainly holiness is the goal of this process but my experience as a pastor and as a sinful man tells me that workable holiness will not be achieved in this life of struggle against sin and its effects. Sanctification is a process of growing in grace not an immediate transformation of action, but rather a revolution of intention. It is an upheaval of purpose working toward the goal of Christ-likeness!

Sanctification and good works are vital, interesting but easily misunderstood part of the Christian life. Here, five views of sanctification are presented, then each is given opportunity to a reaction by the other four competing views. This is the strength of this presentation.

However, problem this reviewer has is his view is not represented, that being Lutheran. Other confessional bodies could say the same. For ours, one would be benefited to read Hal Senkbeil's "Sanctification, Christ in Action" and Adolf Koberle's classic "The Quest For Holiness." What one will find there is a proper distinguishing between Law and Gsopel as it applies to sanctification, which is easily spotted from Senkbeil's excellent titled book: Sanctification: Christ in Action." It is from Christ and His gospel that our sanctification is fueled, not the Law.

I worked for Columbia Bible College & Seminary for nine years as general educational staff, and taught the undergraduate night course on "Theology of Christian ethics and Sanctification" in Charlotte.

This is a well-written book, but you might find that it delves too deeply into fine shadings of difference between several of the views. The general consensus I heard over the years from nearly all my students to this textbook was that it really should be titled the Two Views of sanctification. This was because of the strong similarities of McQuilkin (Keswick), Walvoord (Dispensational), Dieter (Wesleyan), and Horton (Pentecostal). Only Hoekema's "Reformed" chapter stands out as distinct from the other four.

Not to say that there aren't differences between the other four. Dr. John Walvoord went to great lengths to defend the so-called two nature view of the Christian soul, to which Robertson McQuilkin particularly did not subscribe. But the foundations of Walvoord's view were the same as McQuilkin's.

Robertson McQuilkin takes great pains to distinguish his toned-down version of Keswick from Methodist perfectionism, which he does not accept; yet the only real difference between the two is a denial of eradication. And Horton's only real difference with the other three is his addition of speaking-in-tongues. My undergraduate students often got lost in the authors' small points of detail. But it seemed as if those four writers needed to focus on small, technical details of difference, because the big elements of their mutual views were so similar to each other.

All four of these views adhere to a two-stage pattern of Christian growth, with some sort of after-conversion turning-point experience with the Holy Spirit which instantly changes the Christian from a bogged down, defiant, defiled, and powerless failure, to vital, vibrant, and always able to repel all temptation. As a result, all my students' papers would struggle to find any real, substantive differences between the four.

Only Hoekema's Reformed chapter is actually different and distinctive enough to be called another "view". The other four are variations of a single two-stage model, though the variations are important variations.

Don't misunderstand -- this is a well-written and interesting book, though definitely a Bible college theological textbook and not "inspirational" reading. But reading the four views (Walvoord, McQuilkin, Dieter, and Horton) is a little like hearing Bolero played four different ways (zydeco, traditional orchestra, bluegrass, and techno-pop). The differences are interesting, and real, but they're all versions of Bolero.

This treatment of the doctrine of sanctification is an excellent introduction to the different perspectives in evangelical theology. The authors chosen are highly respected in their traditions and each give solid essays to digest. Certainly, each position is not 'The' consensus position within that tradition on every point, but the major benchmarks of each tradition are highlighted well by the authors. Each author should be commended for clarity, though some more than others.

Melvin Dieter (Wesleyan) gives an excellent treatment of how Wesley viewed 'The Law of Love' as the thread which brought together his entire theology. He explains how the 'moral image' of man was fully repaired in regeneration (an Arminian perspective) and that the believer should seek the 'second work of grace' so that he may love God 'perfectly' through this 'Entire Sanctification'. However, the words 'perfect', 'sin', and 'entire' are essentially redefined in Wesley's view and careful discernment is needed to fully understand what they mean by each. Sin is defined only as 'willful' or 'voluntary' and 'perfect love' is the ability for every believer who has experienced 'Entire Sanctification' to live without willfully sinning. This is a great article, though the author at times is not clear enough when defining each of these uniquely Wesleyan terms. Essentially, Wesley's view in sanctification is seen in a `process-crisis-process' format. Others in later Holiness history (Phoebe Palmer, etc.) drifted from Wesley's emphasis on process in sanctification and only emphasized crisis, which Wesley would not agree with. Each author gives solid critiques of Dieter's essay.

Anthony Hoekema (Reformed) gives a classic overview of the traditional position. Against the authors within the Wesley-Holiness models, Hoekema more clearly emphasizes the progressiveness of present/experiential sanctification. This is not to say the other authors do not see progressiveness there, but they normally see decisive moments as the key more than Hoekema does. Hoekema gives us so much to benefit from in his treatment, though there are areas many will not agree with. Though Hoekema sees the regenerate person now as a single unified recreation, he never answers what happens to the sin nature/capacity. His muteness on the subject implies that the sin nature/flesh/old man is now simply a residue left in the 'new man'. Some will take issue with this, though this is a common Reformed view. He also views Romans 7 as describing the person in view (some would say a "hypothetical person", not Paul) as unregenerate, though still common within Reformed circles.

John Walvoord (Augustinian-Dispensational) probably gives the weakest treatment in the book. It's not because of his lack of credibility or scholarship, but because he never defines the essential and foundational differences between the Dispensational thread and the Reformed thread. In even naming his view what he does, he seems to try to make his view sound credible because of his 'ties' to Augustine. He sees this as allowable because of Augustine's understanding of the new nature/old nature and how this fits with his view of the regenerate person's makeup. I wasn't convinced though by his treatment on this issue and felt that this doesn't essentially make him Augustinian. However, Walvoord does explain the key to victory in the Dispensational View well, seeing the secret in the 'filling of the Spirit'. The Filling work of the Spirit is explained as a progressive and daily yielding to the person of the Spirit. This is the key distinctive and was well-explained. However, the entire background of the Dispensational approach to Law, to the semi-climactic moment in the system with the full, self-revealing of the nature of God in Christ and the giving of the Helper to live rightly in view of the superhuman commands given, was never even dealt with. What Lewis Chafer spends so much time systematizing and explaining in his works such as "He That Is Spiritual" (1918) and his "Systematic Theology" (1948), Dr. Walvoord rarely touches. He simply states Rom. 6:14 and that, supposedly, is his explanation of the entire background approach of the Dispensational view. The responses mainly deal with his new/old nature view.

The other essays by Robertson McQuilkin (Keswick) and Stanley Horton (Pentecostal, aligned with the AG) are solid and contribute well to the book. The Keswick view essentially sees the crisis moment of 'surrender' to God after conversion very necessary to live consistently for holiness, though it is very emphatic about the progressiveness of sanctification worked out in a daily manner. On most points, his views are very close to John Walvoord's, though some of this is probably due to the weakness of Walvoord's explanation of other Dispensational distinctives mentioned above.

Stanley Horton's article is excellent though the majority of it is spent explaining the history of the Pentecostal movement which began at Bethel Bible College in Topeka, KS with Charles Parham. The view's major difference with Wesley is that it sees the Baptism of the Holy Spirit as a 'second work of grace' which gives the Christian 'power' to live a more consistent life of victory. Many (mainly from earlier teachings) view the gift of tongues as evidence that this 'second baptism' has happened. However, there are many nuances in this movement as some see the 2nd Baptism not as a 'second work of grace' but merely a crisis moment needed. Others hold to the necessity of a second work of grace, but view a third work of grace necessary as well, and so on.

Overall, this work is extremely beneficial and the essays are well-written. What is most helpful is how every author views sanctification as a past, present, and future work of God. Though the emphasis lies in different areas and the means to achieve present, experiential sanctification are drastically different, the authors are very irenic and gracious to one another, commending each other for their uniform desire for a holiness that continues to grow and glorify God. This is a really fine work that introduces different evangelical perspectives on the doctrine of sanctification.

I'm going to apply this commentary for the entire Counterpoint Series published by Zondervan Publishing Company. My compliments to that company for creating this series. I initially purchased "Four Views on the Book of Revelation" but soon realized it was only one in a series. I got so much out of that volume, that I decided to purchase the entire set to study and keep for reference. My spiritual growth has been remarkable as a result. Seminary students and professionals would probably enjoy this series, which seems geared for them. But this series is also excellent for those college-educated laypeople who feel inclined to enhance their understanding of Christian theology. That is, with one caveat: Buy a decent theological dictionary to refer to at first. It probably won't get used much after about the third book you choose to read, but initially you will be need it to be confident of some of the terms used among advanced theologians. Then, the Counterpoint series will give you a full understanding of many different concepts and concerns of the Christian faith which have been applicable from early on until the present. I've learned a lot, and the only way I think I could do better is if I were enrolled in Seminary. A list of all the titles I am aware of from this series is:

Are Miraculous Gifts for Today?
Five Views on Law and Gospel
Five Views on Sanctification
Four Views on Hell
Four Views on Salvation in a Pluralistic World
Four Views on the Book of Revelation
Three Views on Creation and Evolution
Three Views on the Millennium and Beyond
Three Views on the Rapture
Two Views on Women in Ministry

Having read other "Five Views" books before, I really looked forward to this one. However after finishing the book I was somewhat disappointed. Of the five views presented, only three of them struck me as really different from each other: the Wesleyan, Reformed, and dispensational views. The Pentecostal and Keswick views sounded far to similar to the other three to justify their inclusion. In fact, the responses of the authors to each other's essays was almost always "this view is so similar to mine." While that was nice because the debate was never uncharitable, it really just seemed too repetitive.

It would have been better to keep the three views I mentioned above, the Wesleyan, Reformed, and dispensational, and added a fourth view that was tragically not mentioned in the book: the so-called "Oberlin" view of sanctification. This was the view propounded by Charles Finney and Asa Mahan. Though Oberlin professors themselves had slightly different views on the subject, President Fairchild best pinned it down in that Oberlin sanctification does not have the "second blessing" distinctive that Wesleyan sanctification has, but does teach that it is possible to obey God completely. That view is very important historically, and as I said, was not even mentioned in the book.

There are however, occassional discussions in the book that I found myself appreciating that were well referenced.

As it stands now, I'd not highly recommend this book. I would recommend "Wholeness in Christ" by Greathouse for a good presentation of Wesleyan sanctification. Then I'd say to pick up another book (though I haven't found a great one yet) for a presentation of Reformed sanctification. I think the only way to learn about Oberlin sanctification is to read older books by Finney on the subject.

I found this book generally helpful. It was beneficial to me to think through how someone might arrive at a conclusion different from my own. That challenged me to think through the biblical support for my own view of sanctification.

The introduction sets the stage well. All agree in certain aspects of sanctification, but disagree on others such as: how does one achieve success in sanctification? How much success is possible? Is a crisis experience following one's conversion normal - or necessary? If so, what kind of experience and how is it verified. Several definitions of terms become important in the book: sin, old/new man, perfection, Baptism of the Holy Spirit, and Entire sanctification.

In terms how well the authors lay out a biblical case for their positions, I found myself convinced more by the Reformed and Dispensational perspectives. From best to worst, I might order it as follows:
1. Reformed
2. Dispensational
3. Pentecostal
4. Keswick
5. Wesleyan
Overall, I found it refreshing that all of the authors maintained a respectful and gracious tone in their disagreement with one another. I would recommend this book as a helpful overview of this topic.

As is obvious from the title, five of the major Protestant evangelical views of the doctrine of sanctification are presented. An adherent of each one presents a chapter explaining their position, and each of the other four present their response.

What stands out immediately on this topic is how much agreement there is. There is minimal disagreement and it primarily stems from the differences in soteriology and pneumatology that one would expect between Reformed, Wesleyan, and Pentecostal theologians.

Although I expected a very tedious, detailed theological argument, each of the presentations were quite clear. Not every position is defended with equal skill, but each author explains his position well. However, I must admit that my understanding of the distinctions was helped more by the responses at the end of the chapters than the chapters themselves.

As a side note, it is interesting to observe how the approach of each author tends to reflect the strengths/weaknesses of their particular theological disposition.

Good book from an excellent series. Anyone interested in refining their understanding of this doctrine should read it.