Kewsick View of Progressive Sanctification: Spirit-filled or Victorious? (Series on Sanctification Part Six)

Keswick View of Progressive Sanctification: Spirit-Filled or Victorious?  
(Series on Sanctification Part Six)

Series Part One          Series Part Two          Series Part Three      Series Part Four

Evangelical Christianity begins with what the Bible calls salvation.  The Bible repeatedly emphasizes the new position is that of a "saint."  This is how Paul's epistles (letters) address his readers.  Living, breathing, walking people with a new status in God's sight.  How then are they to live?  Do they just sit in this position and do nothing?  Does the scripture actually teach our only role is to keep reminding ourselves of what Christ did for us in the past?  Are we absolved of any personal responsibility to grow?  Do we resort to name calling if others don't share our form or practice we do (think: new evangelical, legalist, antinomian, or fundamentalist)?

Here is where we turn our attention.  How do we live?  There is a vast gap for most of us between when we became a Christian and when we each meet the Lord (either via death or eschatological position).  The previous article focused on the standard Wesleyan view of progressive sanctification.  This article will focus on what is the typical pattern of progressive sanctification found with Keswick theology.

Again a chart may be helpful in providing a picture of what is happening (See previous article for possible diagram sources).

Now to add some words of explanation to the above chart and some texts of scripture used by its advocates to teach this position.  I leave it up to you the reader to determine the merits of this particular system of progressive sanctification.  Please remember this is the general pattern not the catch all to every person holding to this position.

First, if you will note as in the previous article, growth or progressive sanctification begins at the cross (think: temporal moment of salvation, faith and repentance).  The new Christian is described as "non Spirit-filled" and/or "defeated."  So in this system of thinking you can be a Christian but living in a defeated position.  I assume this also is defining a Christian who is not filled with the Spirit.  Carefully pay attention to the fact that this new believer is also identified as a "carnal man."  I also assume that a believer will stay in this status (not sure of what growth can occur here) until the next stage of sanctification: crisis.

Second, see that the status or positional change does not change till this crisis.  This crisis is also defined as a consecration event .  Many also identify this crisis event as surrendering.  Please see the identification that this crisis point is when the carnal/non Spirit-filled and defeated carnal believer actually "lets go."  This implies before this chronological act following salvation a believer is not surrendered to God and is living in a state of defeat and carnality.  Not that once a crisis decision is made there are still arrows going up and down after this act of consecration.  This crisis event can occur in any number of venues: "revival" meetings, summer camps, rallies, etc....

Consider some of the following questions concerning this diagram (and how it reflects Christianity lived).  Whether it fits the best possible exegetical understanding of proof texts is another question.

1)  Is there any evidence in scripture that all believers are filled with the Spirit?  Are there any believers in the NT who are not Spirit-filled?

2)  How can we best explain the descriptions of believers in the book of Acts who are said to be "filled with Spirit"?

3)  How do we describe believers before Pentecost (Acts 2)?

4)  Note the descriptions in 1 Cor 2-3.  Is Paul addressing different types of believers or  believers behaving like unbelievers?  Again, what does it mean to be identified as "carnal" or "fleshly"?  Also taking into account the context of each.

5) Again how does Rom 12 fit into this system?  Rom 7-8 "flesh/law" and "Spirit."  An unbeliever?  A disobedient believer?  A mature believers wrestling with sin?  flesh?

These are only some suggestions in addressing this theological position describing the process of progressive sanctification.  There are other positions yet to come and to be discussed.

Hope this helps some.

Wesleyan View of Progressive Sanctification: Entire or Perfect? (Series on sanctification part five)

The Wesleyan View of Sanctification (Part Five)

Series Part One          Series Part Two          Series Part Three      Series Part Four


There are many view of sanctification practiced by professing Christians across the globe.  One common thread identifiable in the vast majority of them is that one key aspect of sanctification is its progressive nature.  Christians are identified as saints (note the beginning of many of Paul's epistles, "the saints at...").  Even though set apart, sanctified, or holy there is still an idea that Christians can and must grow in their sanctification.  But what does this look like?  Somewhere and somehow people will be forced to deal with God's activities in this process and man's responsibility or obligation in this process.

Scripture gives us glimpses of what this growth looks like.  And as a result many have tried to categorize this growth either in steps, phases, hills, valleys, and decisions, etc.  What I wish to do here is attempt a presentation of each position (and the scriptural proof texts employed by each position).  I leave it up to you the reader to discern the truth/error, value, strength/weakness of each position.  In some form or fashion, I'm sure you have seen and/or heard all these positions before (maybe not in full but at least some of the parts).

Each system or position has to deal with key texts in scripture.  Consider how you personally understand or have been taught concerning the following texts (Just a thought: Claiming God does or does not keep promises of both blessing and cursing will not change the exegesis of the following texts.  However, presuppositions do provide powerful "rose-colored" glasses to view all texts):

1.  Simon the sorcerer (Acts).  Was he a true believer?  Did he only make a profession?  Fruit bearing?
2. Romans 7 and 8.  Who do these texts describe? Believers?  Unbelievers? Mature?
3. 1 Corinthians 2-3.  Who is fleshly?  Who is carnal?  Who is spiritual?
4. Gal 5-6.  Who walks in the spirit?  Who walks in the flesh?
5. Romans 12.  When do we do this?  How many times do we do this?  What if we don't more/less sanctified, separated, dedicated?

We'll begin with the Wesleyan view of sanctification (please see diagram below).

Just in case pictures help to understand the theological teaching of Wesleyan progressive sanctification, please see the diagram above.  These charts are not unique to me (sources using same charts are listed at end of this article).***

If you will notice (at least in the realm of evangelical Christianity), Christian growth begins at the cross.  This pattern will appear in each chart position presented.  In this (means) of Christian growth the point of salvation is described as a first work of grace (perhaps efficacious, saving, or prevenient).   Notice also from the diagram that there is a point in the chronology of progressive sanctification which is called a crisis.  This crisis will be identified in many of the charts though with various titles/nomenclature (spirit-baptism, Christ as Lord, speaking in tongues, etc...).  Notice also that until this point the professing believer is still in a non-sanctified state (I take this to mean that they have not reached a crisis point where true sanctification can begin).

Note that when this crisis occurs (which is not actually an upward clime or progressive) but that the professing Christian actually functions on a higher level than when they began (we'll call this maturity or being a mature/complete believer).   This higher level is also identified as entire sanctification, Christian perfection, perfect love between God and man.  This crisis event will take multiple forms under different systems of progressive sanctification (accepting Christ as Lord, Life-dedication, full time Christian service, Spirit-baptism/tongues speaking, etc...).  These will be discussed in more detail with each related system (with particular system proof texts).

Lastly, please see there are arrows going up and down between this higher position and lower level.  I presume this to mean that this higher level of mature living can be lost and gained again.  Please remember this pattern it will also appear in other Christian diagrams describing Christian sanctification.  You will see this changing of levels in multiple forms of progressive sanctification.

A careful reading of original source literature denotes that advocates are not claiming sinless perfection (though some may take this position or accuse all advocates as teaching such).  Note: English translation glosses such as" "perfect"  "perfection" or "holy."  Notice the sermon on the mount or 2 Tim 3:16-17, using this terminology of "perfect."  Perhaps even in your own scripture study you've seen the terms but have used other words such as "mature" or "complete."

So how would you identify this form of progressive sanctification in a local church?  Notice how the sermon ends?  What are you actually asked or encouraged to do?  Dedication, commitment, salvation?  These type of questions (but not exclusively) help to identify what form/pattern of progressive sanctification is being taught in the local church.

*** I don't know for certain who originated these charts but the following employ them in literature:

H. Wayne House. Charts of Christian Theology and Doctrine. Grand Rapids: Zondervan, 1992.

Naselli, Andrew.  Let Go and Let God?  A Survey and Analysis of Keswick Theology.  Bellingham, WA: Lexham Press, 2010.

Ryrie, Charles.  Balancing the Christian Life. Chicago: Moody, 1969.

Hope this article and the ones to come on the issue of progressive sanctification are a help in this area of Christian growth.

Comments and corrections exegetically or theologically always encouraged.

The series will continue with other Christian views of progressive sanctification.