Comparing two views of sanctification

My mother is a subscriber to God's Revivalist magazine, and so recently gave me a stack of back issues to read. Maybe she's hoping by reading them I'll see the error of my Calvinist ways. Just kidding, mom (if you're reading this). Actually, her view is that on many of these issues there isn't much daylight between the Calvinist and Arminian (or Wesleyan) position. In any case God's Revivalist is an excellent publication for anyone, Wesleyan or otherwise, interested in learning more about Wesleyan/Methodist theology and practice. I like the fact that they're not afraid to emphasize Wesleyan distinctives and take on opposing (e.g., Calvinist) positions. As I've written before, I don't think the church is necessarily well served by obliterating doctrinal distinctives and papering over differences. I prefer vivid colors to grey.

Each issue of GR has a feature called "We Believe: Catechism and Confession in Wesleyan Perspective." The November "We Believe" focuses on the Wesleyan doctrine of entire sanctification a/k/a Christian perfection. This, along with unlimited atonement, the Wesley's thought were two essential doctrines of the gospel. John Wesley said that entire sanctification "is the grand depositum which God has lodged with the people called Methodists." Here is how GR editor Larry Smith describes sanctification.

In broad perspective, sanctification is the process of a lifetime, though it is marked by decisive moments of spiritual realization. Negatively, sanctification deals powerfully with sin, delivering believers not only from its guilt but also from its power and pollution. Positively it transforms them with "ever-increasing splendor" into Christ's own likeness (2 Cor. 3:18, Phillips), maturing them in holiness and deepening them in love. In conversion, they are initially sanctified--cleansed from "acquired depravity," the moral filth acquired through repeated acts of sin. In their lives thereafter they are progressively sanctified, growing in sensitivity to the Spirit and in fulness of Christian character.

In this advancing work of the Spirit, He also confronts believers with the corruption entrenched within their nature--"inbred sin," as the theologians call it, which is the legacy of Adam's original transgression. As they "walk in the light," using the means of grace and hungering and thirsting "after righteousness," they plead for deliverance from Him whose blood of atonement "cleanseth us from all sin" (1 John 1:7).

Upon reading that I immediately reached for my copy of the Westminster Confession of Faith and looked up Chapter 13 "On Sanctification." Here is the Presbyterian/Reformed understanding of sanctification as expressed in the WCF.

1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

2. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

3. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.

I think that's very similar to the Wesleyan understanding expressed above. My mom has a point. But the "We Believe" article goes on to describe entire sanctification, and it's here that we would part ways.

In gracious response to their consecration to His purpose and their faith in His promise, He sends His Spirit to cleanse and empower them; and in that instant, as Wesley assures us, "the heart is cleansed from all sin and filled with the pure love of God and man." This is entire sanctification, and it has brought peace and release to multitudes of earnest Christians in every age and from every orthodox tradition. They have used different terms to describe it, but for them all it is the Spirit's gift to deliver them from sin and to make them holy and loving like Our Lord.

I think the Calvinist would respond that at no instant in the Christian life is a believer "filled with the pure love of God and man." Yes!, the blood of Christ cleanses us from all sin and the means of grace work by the Spirit to conform us more and more to Christlikeness, but even our most spiritually exalted moments are tinged with "remnants of corruption." I think he would go on to point Wesley to the Law/Gospel distinction which is at the heart of Reformed (esp. Lutheran) theology. The "ought" of the Law doesn't imply "can", even for the regenerate man or woman.

Wesley was right to emphasize the yearning that every believer should have to become "holy and loving like Our Lord" (i.e., entire sanctification/Christian perfection), but I believe that entire sanctification -- though accomplished at the moment of justification (Romans 8:30) -- will not become a full reality until that glorious moment described by the Apostle John. "Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure."