Click to join the conversation with over 500,000 Pentecostal believers and scholars
| PentecostalTheology.com
The Assemblies of God Statement on Sanctification (A Brief Review by Calvin and Wesley) Dennis Leggett* ‘ Introduction John Calvin and John Wesley were at the 1916 General Council of the Assemblies of God. Well, at least some of their theological “descendants” were. The seventeen point (now sixteen) “Statement of Fundamental Truths” that enunciated the theology of the Assemblies of God was formulated at that council. The influence of these two theolo- gians can be recognized throughout the “Statement.” At points their influence is obvious, but there are points where one is hard pressed to identify either of them with much confidence. One eddy of these two converging rivers is in the Assemblies of God statement on sanctification. I would like to give a brief account of the development of the Assemblies of God position on sanctification, evaluate that statement from the point of view of both Calvin and Wesley, and finally, offer a few suggestions to clarify the doctrine and practice of the Assemblies of God. Development of the Assemblies of God Position E. S. Williams, General Superintendent of the Assemblies of God (1929-49), is quoted as saying, I feel that the weakness in our movement when it comes to preaching sanctification, is that the doctrine is taught so vaguely that many fail to get sight of something definite which they may have in their own lives. Since Pentecostal theology tends to be communicated primarily through preaching and oral tradition, this vagueness was, and continues to be, a threat to the vitality and spirituality of the Assemblies of God.2 Around the turn of this century, a great revival of the work of the Holy Spirit was fanned to flame in the United States.3 During the early *Dennis Leggett serves as Assistant Professor of Youth Ministries and Bible at Northwest College of the Assemblies of God in Kirkland, Washington. lquoted in P. C. Nelson, Bible Doctrines (Ft Worth: Southwestern Press, 1943) p. 115. Williams goes on to say “While we know sanctification is progressive, I would like to see more emphasis put upon a as we take our tion in the Lord.” Williams was reared in a Holiness church and present experience was an posi- Faith minister Apostolic prior to joining the Assemblies of God in 1914. 2R. P. Spittler, “Pentecostal and Charismatic Spirituality,” in costal Dictionary of Pente- and Charismatic Movements. S. M. Burgess and G. B. McGee, eds. (Grand Rapids: Regency/Zondervan Publishing 11 House, 1988), 804-809. See discussion of “Onhty.” 3E. L. Blumhofer, “Assemblies of God,” Dictionary of Pentecostal and 1 114 by those ued, backgrounds, experienced themselves and Holiness polarizing doctrinal disagreement stages of this revival, much of the leadership was provided from the Holiness groups. As a result, there was a definite Wesleyan view evident in the teaching on sanctification. As the revival contin- a number of Baptists, Presbyterians, and others from Reformed the Spirit baptism and began to identify with the growing Pentecostal movement.4 groups began to organize was a second, instantaneous, As Pentecostal and coalesce, there arose a regarding the issue of sanctification. held that sanctification in Christian growth. the person for the “third work of Those of Wesleyan/Holiness backgrounds crisis experience This “second blessing” cleansed the believer from “inbred sin,” eradi- cated the sin nature, and prepared grace,” the Holy Spirit baptism. Most contended that entire sanctifica- or “perfection,” was possible in this life. most vocal Pentecostal tion, Reformed theology’s time was William H. Durham, the Azusa Street revival sanctification was unscriptural 1910, in a sermon ing experience representative at this Pastor of Chicago’s North Avenue work of Christ. By for a “General during April divided the movement.6 Mission. Durham embraced the Pentecostal experience during a visit to in 1907. He felt that the Holiness position on and without validation in experience. In at a Pentecostal convention in Chicago, Durham set forth what would become known as “The Finished Work of Calvary” teaching.5 He asserted that those converted to Christ were both justi- fied and sanctified at conversion. Consequently, an additional cleans- was not needed, or to be sought. Rather, an ongoing obedient and overcoming life would provide progressive evidence of the accomplished the time the leaders of the growing Pentecostal movement called Council” to be convened at Hot Springs, of 1914, these two views of sanctification dominated and Though some of these leaders sought to deal with doctrinal issues at this conference, the common distrust of denom- produced only an informal inations among the conferees with no formal doctrinal statement. 1984); House, 1971, and, 5See E. L. Blumhofer, Arkansas fellowship Publishing 6Menzies, ment, 47, 63, Charismatic Movements. S. M. Burgess and G. B. McGee (eds.); G. B. McGee, “A Brief History of the Modern Pentecostal Outpouring,” Paraclete, 18:2 (Spring, W. W. Menzies, Anointed to Serve, Springfield, Mo.: Gospel Publishing V. Synan, The Holiness-Pentecostal Movement in the United States Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971, offer historical accounts of this revival. 4Menzies, Anointed to Serve, 74-75. “The Finished Work of Calvary,” Paraclete. 18:4, (Fall 1984), 17-21, and, C. Brumback, Suddenly From Heaven (Springfield, Mo.: Gospel House, 1961), Chapter 9. Anointed to Serve, 74-76, and, Synan, The Holiness Pentecostal Move- 76. 2 115 However, the modalistic “Jesus Only” or “Oneness” issue was the catalyst that resulted in a formal doctrinal statement on October 2-7, 1916. In this first document designed to provide a basis of unity for the ministry, the following statement regarding sanctification was adopted: 7. Entire Sanctification, the Goal for All Believers The Scriptures teach a life of holiness without which no man shall see the Lord. By the power of the Holy Ghost we are able to obey the com- mand, “be ye holy for I am holy.” Entire sanctification is the will of God for all believers, and should be earnestly pursued by walking in obedi- ence to God’s Word. Heb. 12:14; 1 Pet. 1 :15, 16; 1 Thess. 5 :23, 24 ; 1 Jn 2:6.7 The language of the statement, especially the use of “entire sanctifi- cation,” is distinctly Wesleyan. However, a close reading reveals a view of sanctification that calls for an ongoing, process of obedience in reliance on, and cooperation with the Holy Ghost. Menzies suggests the language, was adopted to “mollify” advocates of the Wesleyan/ Holiness position.8 Durham’s “finished work” teaching had won the day and the Assemblies of God constitution became the model of the subsequent “finished work” Pentecostal denominations that were formed after 1914.9 The statement’s ambiguity has changed little since 1916. There was a small titular change in the minutes of the 1927 General Council from “Entire Sanctification, the Goal for All Believers” to the shortened title “Entire Sanctification.” The statement also moved from number seven to number nine with the relocation of the statements on “Baptism in Water” and “The Lord’s Supper.” The General Council of 1961 adopted the most significant change to the statement in its history. Stanley Horton, who served on the revision committee, reports that the members of the committee “… felt that the word entire was ambiguous because we were using it with a different meaning than that promoted by holiness Pentecostals who taught a second definite work.”10 The committee’s revision was accepted unan- imously by the General Council and currently reads as follows: 9. Sanctification Sanctification is an act of separation from that which is evil, and of dedi- cation unto God (Romans 12:1, 2; 1 Thessalonians 5:23; Hebrews. 13:12). Scriptures teach a life of “holiness without which no man shall 7 Combined Minutes of the General Council of the Assemblies of God in the United States of America, Canada and Foreign Lands (1914-1917). (St. Louis, Mo.: Gospel Publishing House, n.d.), 14. 8Menzies, Anointed to Serve, 318. 9Brumback, Suddenly From Heaven, 100; Menzies, Anointed to Serve, 76; Synan, The Holiness Pentecostal Movement, 153. lOM. E. Deiter, et al., Five Views on Sanctification. (Grand Rapids: Academie 3 116 16) ally see the Lord.” (Hebrews 12:14) By the power of the Holy Ghost we are able to obey the command: “Be ye holy, for I am Holy.” (1 Peter 1:15, Sanctification is realized in the believer his identifi- cation with in by recognizing Christ His death and resurrection, and by faith reckoning daily upon the fact of that union, and by offering every faculty continu- to the dominion of the Holy Spirit. (Romans 6:1-11, 13; 8:1, 2, 13; Galatians 2:20; Philippians 2:12, 13; 1 Peter 1 :s l I some of the Wesleyan the Reformed content. The present the actual teaching of the Assemblies of and doctrinal writings seems to remain in the oral transmission The revision eliminated strengthened school, catechismal, tice. another recent article, word sanctified (depicting language and form better represents God through their Sunday However, the ambiguity of the doctrine and its prac- Evangel holiness) has lost its promi- of In a recent article challenging the readers of the Pentecostal to holiness, Kenneth Barney laments that “it is regrettable when vital biblical truths are relegated to a place where they receive little more than lip service.”13 He then goes on to address how holiness and sanc- tification have been treated this way in the Assemblies of God. In Gary McGee, Associate Professor at the Assemblies of God Theological Seminary, writes, “Over the years the a believer’s nence in our vocabulary.”14 McGee attributes this loss to both theolog- ical misunderstanding and misapplication that truth within our movement. A general survey of our prominent preaching and literature would suggest that loss and ambiguity persists. It seems that neither Calvin nor Wesley would be satisfied with both the current theology and practice of the Assemblies of God. Calvin’s Assessment growth increasing diagramed by Larry Richards ity (Figure 1). The Reformers held that Christian spirituality is a lifelong process of toward a Christian perfection that is initiated at the salvation event and will be completed only in eternity. The concept of an and continuous spiritual growth, which nevertheless fails to lift the believer beyond a mingled purity and imperfection has been in his A Practical Theology of Spiritual- “Each dot along the ascending line represents reliance Bylaws, Springfield, (March 1, 1987) Books/Zondervan Publishing House, 1987) 112. 11 General Council of the Assemblies of God, Minutes, Revised Constitution and Mo.: Gospel Publishing House, 1987. l2por a complete discussion of how sanctification has been taught in Assemblies of God materials, see Horton’s article in Dieter, et. al., 112-128. 13K. D, Barney, “Remembering Who We Are,” Pentecostal Evangel. 3799, 4-5,14. Barney has been an adult editor in the Church School Litera- ture Department of the Assemblies of God. He is now involved in evangelistic and writing ministries. 14G. B. McGee, “The Quest for Holiness,” Pentecostal Evangel (August 2, 6. 1987) 4 117 on the Spirit, while the upward slant of the line suggests progress toward a maturity exhibited in increasing reliance on the Spirit and progress toward perfection.”15 The Figure 1 Reformed View of Spiritual Growth In dealing with the integrity of the believer and discussing Paul’s prayers for perfection in believers (cf. 1 Thess. 3:13) Calvin offers one of the most concise summaries of his view of sanctification in all of his Institutes. These passages, indeed, the Celestines formerly perverted, in order to prove a perfection of righteousness in the present life. We think it suffi- cient briefly to reply, with ‘that all the indeed, to to this object, to Augustine, pious ought, appear one day immaculate and guiltless before the presence of God; but since the highest excellency in this life is noth- aspire ing more than a progress towards perfection, we shall never attain it, till, divested at once of mortality and sin we shall fully adhere to the Lord.’ being Nevertheless, I shall not pertinaciously contend with who chooses to attribute to the saints the character of any person vided he also defines it in the words of perfection, who pro- Augustine himself; ‘When we denominate the virtue of the saints says, perfect, to this itself perfection belongs the acknowledgement of imperfection, both in truth and in humility.’ 61 Calvin held that justification is a forensic act of God by grace through faith alone. Sanctification is distinct from, yet, positionally instantaneous in justification. In addition, sanctification is also a ‘ . .. 15L. O. Richards, A Practical Theology of Spirituality (Grand Rapids: Academie Books/Zondervan Publishing House, 1987), 39. – 16J, Calvin, Institutes of the Christian Religion. J. Allen (trans.) (Grand William B. Eerdmans Rapids: Publishing Co., 1949) IIL 17.15. 5 118 progressive result of the divine work of salvation. Calvin believed that sinlessness is impossible in this life (simultiutus et peccator-at once justified and a sinner). Human good works are also a result of the divine work of salvation. It is by God’s grace, through faith in the blood of Christ, the Holy Spirit, and the Scriptures, that progress in the exercise of Christian virtues is made possible Perfection, or “entire” sanctification is only effected by death and resurrection. There are at least two things that Calvin would find agreeable in the Assemblies of God statement on sanctification. First is the emphasis on the power of the Holy Spirit enabling us to obey God’s command to holiness. Calvin would stress that sanctification is the result of God’s work in us as we respond in faith to God’s Word. Second, Calvin would find the charge to a daily dependence upon the work of Christ to be essential for progress in sanctification. It is our identifying with the sanctifying Christ that enables progress in holiness. However, Calvin would not make it far into the statement before raising some questions. Which act separates and consecrates? Sanctifi- cation is an act of whom? What do you mean by a life of holiness? To what degree is sanctification “realized” in the life of the believer? He would reiterate his position and encourage clarification of the state- ment. Calvin would want the Assemblies of God to clarify that sanctifica- tion is both a completed action in Christ and an ongoing action of God in the life of the believer. He would encourage them to strengthen their confession that it is by the work of the Holy Spirit alone that we are able to live lives acceptable to God. Finally, he would insist that it be clear that however much we grow in God’s righteousness, there will never be perfection while we live here, so, we always look for our righteousness in Christ. I believe Calvin would recognize his influence on the Assemblies of God statement and would concede that we are not far from the truth. However, he would press for a more definitive expression that would better reflect the centrality of the work of God in sanctification. _ . Wesley’s Assessment Wesley might equally assert that we in the Assemblies of God are not far from the truth. He would argue that Jesus came to deliver humanity from the power of sin and, consequently, it must be possible to live a holy life in the present. If perfection were only possible in eternity, God would not have commanded it for the present. The l?Calvin’s definition of faith is “… a steady and certain knowledge of the divine benevolence towards us, which, being founded on the truth of the in revealed to our and confirmed to our gratuitous promise Christ, is both minds, hearts, by the Holy Spirit.” Institutes, lli.2.7. ‘ – ‘ 18Calvin, Institutes, Ill.17.15. 6 119 following diagram illustrates the key points in Wesley’s view of . sancti- fication.”19 The Wesleyan Figure 2 View of Spiritual Growth Wesley’s concept of sanctification has been described as “entire” sanctification. Entire sanctification is effected by a definite act of God, a “second blessing,” subsequent to salvation, by which the Christian is baptized in the Holy Spirit. This crisis experience cleanses the believer from sin, empowers him or her for service and growth, and stamps the moral image of God on the heart of the believer. This gift produces a perfect love for God and others. The results of this “perfect love” is a holy life; the believer will not voluntarily ‘transgress a known law of God.20 Because of Wesley’s distinctive view of sin, perfection is completely a matter of the heart (motives and desires). As Wesley said, Christian perfection is that love of God and our neigbhour, which implies … deliverance from all sin. That this is received merely by faith. That it is given instantaneously, in one moment. That we are to expect it not at death, but every moment; that now is the accepted time, now is the day of salvation.”21 Consequently, sin is a voluntary breech of the Law, not our human condition that falls short of God’s character. Wesley explained, “I believe there is no such perfection in this life as excludes those invol- which I apprehend to be naturally consequent on the ignorance and mistakes inseparable from mortality. Therefore, sin- . untary transgressions less perfection is a phrase I never use, lest I should seem to contradict l9Richwds, A Practical Theology of Spirituality, 42. 20J. Wesley, The Works of John Wesley, (Grand Rapids: Zondervan Publishing Co., 1958) 11:368-373. 2lWesley, Works, 11:393. 7 120 I believe a person filled with the love of God is still liable to . these myself. involuntary transgression. Such transgressions you may call sins, if you please; I do not… “22 Wesley referred to this human condition as our “infirmities” and held that these are covered by the atoning blood of Christ. Even so, Wesley believed that even the perfected must continue to grow and mature in the knowledge of God and his love, keep all com- mands, and cease sinning. It is possible, by means of the sanctifying experience, not to transgress the law of God willfully. This God given perfection is accomplished by God as he utilizes the “vigorous, univer- sal obedience, … (and) zealous keeping of the commandments” as the believer daily denies self and takes up the cross.23 When asked when this perfection could be expected in the life of the believer, Wesley was reluctant to identify a particular time, but admitted that “gener- ally” he held it to be at the end of life.24 Later “Wesleyans” pushed Wesley’s ideas further to their logical conclusion. Were Wesley to evaluate the Assemblies of God statement on sancti- fication, he would find much to commend it as a description of Chris- tian life after the sanctification experience. After the “second blessing” there is a progressive maturing of the perfected saint. The Christian life is characterized by Holy Ghost enabled holiness. The life of holiness is expressed by a daily identification with Christ and disciplined obedi- ence to the Word of God. Wesley would affirm all of these as descrip- tive of the sanctified life, but not of the sanctifying experience itself. Wesley would encourage the Assemblies of God to return to the title (and concept) of “Entire Sanctification.” He would, however, quickly recognize that the Assemblies of God statement is not advocating a crisis experience of sanctification. In fact, Wesley would probably suggest that what the Assemblies of God calls the baptism in the Holy Spirit is viewed more rightly as the “second blessing” of sanctification. Although the first paragraph of the Assemblies of God statement has enough ambiguity to allow for a crisis experience of sanctification (“an act”) it never specifically identifies, nor supports, such an experience. Wesley’s assessment would be that we in the Assemblies of God have failed to distinguish between justification and sanctification by com- bining these two definite works into one. An Assemblies of God Response. Neither of the two early Pentecostal views of sanctification are “pure” representatives of either Calvin or Wesley. However, as the historical antecedents of Durham’s “finished work” teaching and the Pentecostal Holiness view, Calvin and Wesley offer valuable insights 22Wesley, Works, 1: 396 (cf. 11:368, 402, 429; 12.257). 23Wesley, Works, 11: 386,428. 24Wesley, Works, 11: 429. 8 121 for the clarification of the Assemblies of God statement on sanctifica- tion. The ambiguity regarding sanctification of which E. S. Williams spoke, persists in the Assemblies of God today. It is an ambiguity of both doctrine and practice. The Assemblies of God statement could be strengthened by: 1) Emphasizing that sanctification is entirely an act of God, reflected in the corresponding holiness of human lifestyle. 2) Clarifying that the Father has effected this work by the blood of his Son, and the work of his Spirit through the means of the Scripture, prayer, fellowship, worship, self- examination, and other spiritual disciplines. In practice, it is observed that the Assemblies of God constituency tends to be anthropocentric in its understanding of sanctification and holiness in spite of its rather theocentric doctrinal statement. Respon- sibility for sanctification is often centered in the human being rather than in God. The means of this so-called sanctification is typically the adherence to a lists of do’s and don’ts rather than a dependence on, and a response to, the gracious work of the Holy Spirit. There is a great need to follow the suggestion of Kenneth Barney when he writes, Holiness will show itself outwardly, but it begins inwardly. Salvation changes the direction of our thoughts and motives. Renewing our minds ‘ (Romans 12:2) is the Holy Spirit’s work, but it requires our whole- hearted cooperation.25 We must be reminded that the works of the human being have no effectual merit apart from their use by the Holy Spirit. In practice, we tend to follow our roots in the Holiness movement. Sanctification and holiness are often measured, even in local assembly membership statements, by external behaviors. Without abandoning the call for righteous conduct, the Assemblies of God could benefit from a renewed preaching of the grace of God. As Paul writes in Eph- esians, it is the glorious grace of God which God has lavished on us (chapter 1), that saves and sanctifies us (chapter 2), and works in and through us (chapter 3). On the basis of that grace, Paul calls us to live a life worthy of our calling, to be like Christ, to be like God in true righ- teousness and holiness (chapter 4). God’s grace, experienced in the continual filling of the Spirit, is the foundation for the Christian’s ethi- cal responsibilities (chapters 5 and 6). To return to the quote from E. S. Williams at the beginning of this article, many have failed “… to get sight of something definite which they may have in their own lives …” because they have fixed their eyes ?Barney, “Rembering Who We Are,” 4. 9 122 on the rigors of the race instead of on Christ, “… perfecter of our faith …” (Heb. 12:1-2). Richard Lovelace asserts, the author and we cannot conquer sin by effort and will power alone, but only by an active faith, depending on the free gift of deliverance the Messianic atonement. Behavior through changed by will power alone, without faith on the operation of the Holy Spirit, simply transmutes sin into another form: moral pride and self-righteousness.26 Sadly, this is often the critique of the Assemblies of God from those outside the Church, and of Christians outside the movement. The constituency of the Assemblies of God needs to experience a revival of holiness based on God’s grace. The 1990’s have been declared “The Decade of Harvest” for the Assemblies of God. It is hoped that we in the Assemblies of God will experience renewal and will redouble our commitment to reaching the world with the gospel of Jesus Christ. Lovelace contends that the Holy Spirit empowered, sanctified life is a primary element of both individ- ual and corporate renewal, and, is often one of Satan’s primary targets for stifling the life of the Church. He writes, . … the devil strives to move us into presumption, in which we relax our hold on sanctification and ‘go native’-walking in the flesh without the Spirit’s control and leading. If this fails or we turn to God, the devil tries to move us into despair, adopting his estimate of our gifts and relation- ship with God.Often he first tempts us to walk in the flesh and then holds this up to us in accusation to drive us to despair.maddeningly effective.27 The challenge for the Assemblies of God is to deny Satan this oppor- tunity to rob the movement of its spiritual vitality. With a renewed call for genuine holiness that is biblical in doctrine and practice, the 1990’s s can indeed be a “Decade of Harvest” for the Assemblies of God. 26R. F. Lovelace, Renewal as a Way of Life (Downers Grove: InterVarsity Press, 1985), 145-146. 27Lovelace, Renewal as a Way of Life, 160. 10
