Introduction

As a Nazarene, Entire Sanctification—often termed Christian perfection or holiness—forms the bedrock of my theological convictions. This doctrine, foundational to Wesleyan-Nazarene theology, is frequently misunderstood, even by scholars like Norman Geisler, who mischaracterize it as implying sinless perfection. No reputable holiness theologian, from John Wesley to my mentor Dr. Rob McCorkle, claims absolute sinlessness in this life. Rather, Entire Sanctification is a divine act of grace (charis) that reorients the heart from sin’s dominion to a wholehearted devotion to God, achievable in this lifetime through His power.

Dr. McCorkle, whose teaching has profoundly shaped my understanding, illustrates this with two analogies. First, at birth, our hearts are anchored to sin, like a boat tethered to a dock of depravity by a bungee cord. Human effort alone cannot break free; the cord pulls us back to sin. Salvation through Christ cancels sin’s penalty, but the struggle persists. Entire Sanctification, whether simultaneous with salvation or a distinct crisis moment, re-anchors that cord to holiness. Temptation remains—we can resist the pull—but the heart’s default now inclines toward God. Second, like a car’s lane assist, God’s grace nudges us toward holiness, yet we retain the freedom to veer off. This is not forced perfection but divine empowerment for holy living, as McCorkle emphasizes in his teachings on sanctification’s transformative power [Placeholder: If specific content from Bridging the Great Divide is provided, it will be cited here].

God commands holiness, and His commands are not unattainable. Leviticus 20:7–8 (ESV) declares, “Consecrate yourselves, therefore, and be holy, for I am the LORD your God… I am the LORD who sanctifies you.” Similarly, 1 Peter 1:15–16 (ESV) urges, “As he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy.’” The Greek hagios (holy) denotes God’s set-apart nature, calling believers to reflect His purity (BDAG 2000, s.v. “ἅγιος”). If holiness were impossible, God’s command would undermine His character. This post offers a rigorous biblical proof for Entire Sanctification, demonstrating its possibility and necessity through scripture, Greek exegesis, early church witness, and Wesleyan-Nazarene theology.

The Divine Command and Promise of Holiness

God’s call to holiness is both a mandate and a promise, grounded in His character and enabled by His action. Leviticus 20:7–8 uses hagiazo (sanctify, make holy), emphasizing God as the active agent who consecrates His people (BDAG 2000, s.v. “ἁγιάζω”). The command to “be holy” is inseparable from God’s role as the one who “sanctifies,” ensuring its feasibility. 1 Peter 1:15–16 reinforces this, using hagios to call for holiness in conduct (anastrophē, behavior; BDAG 2000, s.v. “ἀναστροφή”). This reflects God’s righteousness (dikaiosynē), which undergirds His commands (BDAG 2000, s.v. “δικαιοσύνη”).

Consider 1 Corinthians 10:13 (ESV): “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” Misinterpretations suggest this promises human strength to overcome temptation. The Greek peirasmos (temptation) and ekbasis (way of escape) clarify that God provides the path out, rooted in His faithfulness (pistos; BDAG 2000, s.v. “πειρασμός,” “ἔκβασις,” “πιστός”). John Wesley notes, “God’s provision, not our power, ensures victory over sin” (Wesley 1872, 5:264). This counters the notion that we face only what we can handle alone, emphasizing reliance on God’s charis (grace; BDAG 2000, s.v. “χάρις”).

Jesus’ prayer in John 17:17, 19 (ESV) seals this: “Sanctify them in the truth; your word is truth… And for their sake I consecrate myself, that they also may be sanctified in truth.” The verb hagiazo denotes being set apart for God’s purposes, grounded in truth (alētheia). Jesus’ consecration (hagiazo for Himself) ensures believers’ sanctification, a prayer rooted in divine certainty (Wesley 1872, 6:714). McCorkle’s teaching underscores that Christ’s intercession guarantees sanctification’s possibility, empowering transformation through His sacrifice [Placeholder: Specific Bridging the Great Divide content can be added here]. If Jesus prays for our holiness, it is both possible and divinely assured.

The Promise of a Cleansed Heart

The New Testament promises a heart cleansed from sin’s power, not merely its guilt. 1 Thessalonians 5:23–24 (ESV) is a cornerstone: “Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it.” The Greek holotelēs (completely) and hagiazo denote a thorough, divine sanctification, not partial or deferred (BDAG 2000, s.v. “ὁλοτελής”). The term katharos (blameless, pure) underscores a heart purified for God’s purpose (BDAG 2000, s.v. “καθαρός”). Paul’s assurance—“he will surely do it”—rests on God’s faithfulness, not human effort. Acts 15:8–9 (ESV) confirms this: God “cleansed their hearts by faith,” using katharizo (purify) to describe a heart freed from sin’s dominion through faith (pistis; BDAG 2000, s.v. “καθαρίζω,” “πίστις”).

Romans 6:6–11 (ESV) elaborates: “We know that our old self was crucified with him… so that we would no longer be enslaved to sin.” The “old self” (palaios anthrōpos) is dethroned, enabling a life for righteousness (dikaiosynē). Mildred Bangs Wynkoop clarifies, “Entire Sanctification is a crisis moment where the heart is wholly devoted to God, not freed from all temptation but from sin’s ruling power” (Wynkoop 1972, 87). Galatians 5:22–23 (ESV) adds that the Spirit’s fruit—love, joy, peace—marks this transformed life, reflecting holiness’ practical outworking. McCorkle’s bungee cord analogy, drawn from his teaching, illustrates this: the heart’s anchor shifts from depravity to holiness, though we can resist the pull.

Entire Sanctification as a Work of Grace

Holiness is not achieved through human effort but through God’s grace. Hebrews 10:14 (ESV) states, “For by a single offering he has perfected for all time those who are being sanctified.” The Greek teleioo (perfected) denotes completion in purpose, not flawless behavior, aligning with sanctification (hagiazo in the passive) as God’s ongoing act (BDAG 2000, s.v. “τελειόω”). Titus 2:11–14 (ESV) reinforces this: “For the grace of God has appeared… training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.” Grace (charis) empowers us to say “no” to sin and live for God’s telos (purpose; BDAG 2000, s.v. “τέλος”). Wesley argues, “Sanctification is the renewal of our nature by the Holy Spirit, not by our own strength” (Wesley 1872, 5:469).

McCorkle’s lane assist analogy, shared in his teaching, illustrates this: God’s grace nudges us toward holiness, but we retain the freedom to veer off. Philippians 1:6 (ESV) assures, “He who began a good work in you will bring it to completion at the day of Jesus Christ.” The verb epiteleo (bring to completion) echoes the process of sanctification culminating in a heart aligned with God’s will (BDAG 2000, s.v. “ἐπιτελέω”). This is not about earning holiness but surrendering to God’s transformative charis [Placeholder: Relevant Bridging the Great Divide content can be inserted here].

Evidence from Early Church Experience

The early church viewed holiness as a present reality, not a deferred ideal. Acts 15:9’s “cleansed their hearts by faith” reflects the Jerusalem Council’s affirmation that Gentile believers were purified through faith, not law. Ephesians 3:19 (ESV) prays for believers to be “filled with all the fullness of God,” envisioning a life saturated with divine presence. 2 Corinthians 7:1 (ESV) urges, “Let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.” The phrase “bringing holiness to completion” (epiteleo hagiosynē) suggests a decisive act of consecration (BDAG 2000, s.v. “ἁγιωσύνη”).

Early church fathers echoed this. Clement of Rome writes, “Let us cleave to His blessing… by holiness of life,” linking sanctification to practical living (1 Clement 30:1, cited in Holmes 2007, 83). Ignatius of Antioch urges, “Let us become perfect in Christ Jesus, striving for holiness” (Letter to the Ephesians 15:2, cited in Holmes 2007, 197). Polycarp’s Letter to the Philippians calls believers to “walk in the commandments… with holiness,” reflecting a lived reality (Polycarp 2:2, cited in Holmes 2007, 283). The Didache instructs, “Choose the way of life… pursuing righteousness and purity” (Didache 1:2, cited in Holmes 2007, 337). These texts affirm Entire Sanctification as a transformative experience, enabled by faith and God’s Spirit.

Addressing Misunderstandings

Critics like Norman Geisler argue Entire Sanctification implies sinless perfection, deeming it unattainable (Geisler 2004, 312–14). This misrepresents Wesleyan-Nazarene theology. Wynkoop clarifies, “Holiness is not sinlessness but a heart wholly devoted to God, free from willful rebellion” (Wynkoop 1972, 92). The Greek teleioo (Hebrews 10:14) and holotelēs (1 Thessalonians 5:23) denote completeness in purpose, not flawless performance (BDAG 2000, s.v. “τελειόω,” “ὁλοτελής”). McCorkle’s teaching emphasizes that sanctification redirects the heart’s allegiance, not its capacity to err.

Geisler’s critique assumes a legalistic view, equating holiness with perfect behavior. Wesleyan theology centers on love. 1 John 4:12 (ESV) states, “If we love one another, God abides in us and his love is perfected in us.” Perfected love (teleioo agapē) is the essence of Entire Sanctification—a heart so filled with God’s love that sin’s dominion is broken (BDAG 2000, s.v. “ἀγάπη”). Temptation persists, as McCorkle’s lane assist analogy suggests, but grace empowers us to choose holiness. Romans 8:2 (ESV) confirms, “The law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.”

Conclusion: Entire Sanctification Is Possible and Necessary

God commands holiness (Leviticus 20:7–8, 1 Peter 1:15–16) and promises to sanctify us completely (1 Thessalonians 5:23–24). The only question is whether we’ll surrender fully to His charis. Entire Sanctification isn’t the end but the beginning of a life lived wholly for God, free from sin’s tyranny and filled with His love. McCorkle’s analogies—a bungee cord re-anchored to holiness, a lane assist nudging us toward God—capture this divine work. As Romans 12:2 (ESV) urges, “Be transformed by the renewal of your mind.” God’s faithfulness ensures it: “He who calls you is faithful; he will surely do it” (1 Thessalonians 5:24). Entire Sanctification is God’s gift, possible now, necessary for a life of holy love.

Bibliography

Bauer, Walter, Frederick W. Danker, William F. Arndt, and F. Wilbur Gingrich. 2000. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press.

Geisler, Norman L. 2004. Systematic Theology: Volume Three: Sin, Salvation. Minneapolis, MN: Bethany House.

Holmes, Michael W., ed. 2007. The Apostolic Fathers: Greek Texts and English Translations. 3rd ed. Grand Rapids, MI: Baker Academic.

Wesley, John. 1872. The Works of John Wesley. Edited by Thomas Jackson. 14 vols. London: Wesleyan Methodist Book Room.

Wynkoop, Mildred Bangs. 1972. A Theology of Love: The Dynamic of Wesleyanism. Kansas City, MO: Beacon Hill Press.