Journal: Journal of Dispensational Theology
Volume: JODT 24:68 (Spring 2020)
Article: Dispensational Sanctification: A New Defense
Author: John M. Wiley

JODT 24:68 (Spring 2020) p. 37

Dispensational Sanctification:
A New Defense

John M. Wiley

* John M. Wiley, M.A., M.A.; D.Min. student and advising professor, Tyndale Theological Seminary

In recent years, scholars have suggested that dispensationalism plays virtually no role in sanctification when compared to other conservative theological systems, particularly Reformed theology. Jonathan R. Pratt has stated, “Dispensationalism certainly does have significant ramifications for eschatology and ecclesiology, but such doctrines as soteriology, anthropology, and theology proper are not affected.”1 In Pratt’s point of view, the idea of a distinct doctrine of dispensational sanctification is simply a “misnomer.” Others have similarly argued that because there is not a consensus opinion among those who espouse the name “dispensationalist,” there is therefore not an authentically dispensational view of sanctification. Andrew David Naselli’s thorough treatment of the Keswick view of sanctification has demonstrated that the sometimes labeled “Chaferian”2 view of sanctification is “similar but not identical” to the Keswick view of sanctification.3 Meanwhile, some who have been labeled “dispensationalist” have claimed that they are defending a Reformed view of sanctification. A more precise evaluation of what ought to be deemed “Reformed” sanctification, however, suggests that there are theological distinctives from a dispensational approach to sanctification, and that “dispensational sanctification” is a distinct view of sanctification that can be articulated.

JODT 24:68 (Spring 2020) p. 38

The Reformed View Of Sanctification

Defining terms is important for any theological discussion, and the same can said about the meaning of “Reformed” regarding sanctification. Although John Gerstner juxtaposed “Reformed” with “antinomian” (as if to say that there are only two choices in understanding sanctification), he explained, “For the Reformed theologian, good works, while the result of divine grace, are genuinely human actions. For the antinomian, good works are divine actions, the direct action of God within the human person.”4 Pratt attempted to further articulate this same view as something that could potentially be shared by dispensationalists (alongside a covenantalist such as Gerstner). He said, “the Reformed position neither expects nor encourages a post-conversion decision prior to sanctification. God works in believers’ hearts, causing them to live obediently. Christi...