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Second work of grace
According to certain Christian traditions, a second work of grace (also second blessing) is a transforming interaction with God that may occur in the life of an individual Christian. The defining characteristics of the second work of grace are that it is separate from and subsequent to the New Birth (the first work of grace), and that it brings about significant changes in the life of the believer. In the Methodist, the Quaker and the Holiness Pentecostal traditions of Christianity, the second work of grace is traditionally taught to be Christian perfection (entire sanctification).
John Wesley, the founder of the Methodist movement, taught that there were two distinct phases in the Christian experience. In the first work of grace, the new birth, the believer receives forgiveness and becomes a Christian. During the second work of grace, entire sanctification, the believer is purified and made holy. Wesley taught that entire sanctification is "wrought instantaneously, though it may be approached by slow and gradual steps". Entire sanctification eradicates original sin (the carnal nature of the human); the free will to backslide into sin and commit apostasy, however, exists (cf. conditional preservation of the saints), and on sin after entire sanctification, churches upholding Methodist theology teach:
After we have received the Holy Ghost, any careless attitude toward the covenant we entered into when we were sanctified shall cause us to depart from grace given, and to fall into sin. Only through deep repentance, which God may permit, shall we then turn to God and receive forgiveness of our sins. ―Principles of Faith, Emmanuel Association of Churches
The systematic theologian of Methodism, John William Fletcher, terms the reception of entire sanctification as Baptism with the Holy Spirit. A Holiness text from 1897 explicates this:
Our own hearts as well as the Scriptures, teach us that even in the hearts of those who are justified and regenerated there remains something that "is not subject to the law of God, neither indeed can be." That something is variously termed in Scripture the "carnal mind," "our old man," "the sin which doth so easily beset us" and "the flesh that lusteth against the spirit." The Christian finding himself in this condition and desiring to escape the corruption of the "old man" consecrates himself definitely and wholly to God (Rom. 12:1) with all he has or ever expects to have or be; and then he is able to exercise sanctifying faith in Jesus (Acts 16:18) who baptises him (Matt. 3:11) with the Holy Ghost and fire, which baptism destroys inbred sin and bring purity—a state of perfect holiness to the heart. This is entire sanctification. This is the second work of grace. This is perfect freedom from sin—all sin—both inward and outward. There is now nothing in the heart but love and Jesus is crowned within.
Fletcher additionally emphasizes that the experience of entire sanctification, through the indwelling of the Holy Spirit, empowers the believer for service to God. After Wesley's death, mainstream Methodism "emphasized sanctification or holiness as the goal of the Christian life", something that "may be received in this life both gradually and instantaneously, and should be sought earnestly by every child of God." Before a believer is entirely sanctified, he/she consecrates himself/herself to God; the theology behind consecration is summarized with the maxim "Give yourself to God in all things, if you would have God give Himself to you." The Holiness movement emerged in the 1860s with the desire to re-emphasize Wesley's doctrine of entire sanctification. Many Holiness preachers emphasized the reception of entire sanctification as an instantaneous experience. In Wesleyan-Arminian theology, the second work of grace is considered to be a cleansing from the tendency to commit sin, an experience called entire sanctification which leads to Christian perfection. The Core Values of the Bible Methodist Connection of Churches thus teaches:
We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches
Still, many within holiness movement (often those within the same denomination, such as the Free Methodist Church) emphasize that before a person could be entirely sanctified, they must put to death the carnal nature through a process of renunciation; this is known as the 'death route to entire sanctification' (cf. 1 Peter 4:2). Though the belief in the death route to Christian perfection is held by many throughout Methodism, it is especially emphasized in the Emmanuel Association of Churches and the Immanuel Missionary Church.
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Second work of grace
According to certain Christian traditions, a second work of grace (also second blessing) is a transforming interaction with God that may occur in the life of an individual Christian. The defining characteristics of the second work of grace are that it is separate from and subsequent to the New Birth (the first work of grace), and that it brings about significant changes in the life of the believer. In the Methodist, the Quaker and the Holiness Pentecostal traditions of Christianity, the second work of grace is traditionally taught to be Christian perfection (entire sanctification).
John Wesley, the founder of the Methodist movement, taught that there were two distinct phases in the Christian experience. In the first work of grace, the new birth, the believer receives forgiveness and becomes a Christian. During the second work of grace, entire sanctification, the believer is purified and made holy. Wesley taught that entire sanctification is "wrought instantaneously, though it may be approached by slow and gradual steps". Entire sanctification eradicates original sin (the carnal nature of the human); the free will to backslide into sin and commit apostasy, however, exists (cf. conditional preservation of the saints), and on sin after entire sanctification, churches upholding Methodist theology teach:
After we have received the Holy Ghost, any careless attitude toward the covenant we entered into when we were sanctified shall cause us to depart from grace given, and to fall into sin. Only through deep repentance, which God may permit, shall we then turn to God and receive forgiveness of our sins. ―Principles of Faith, Emmanuel Association of Churches
The systematic theologian of Methodism, John William Fletcher, terms the reception of entire sanctification as Baptism with the Holy Spirit. A Holiness text from 1897 explicates this:
Our own hearts as well as the Scriptures, teach us that even in the hearts of those who are justified and regenerated there remains something that "is not subject to the law of God, neither indeed can be." That something is variously termed in Scripture the "carnal mind," "our old man," "the sin which doth so easily beset us" and "the flesh that lusteth against the spirit." The Christian finding himself in this condition and desiring to escape the corruption of the "old man" consecrates himself definitely and wholly to God (Rom. 12:1) with all he has or ever expects to have or be; and then he is able to exercise sanctifying faith in Jesus (Acts 16:18) who baptises him (Matt. 3:11) with the Holy Ghost and fire, which baptism destroys inbred sin and bring purity—a state of perfect holiness to the heart. This is entire sanctification. This is the second work of grace. This is perfect freedom from sin—all sin—both inward and outward. There is now nothing in the heart but love and Jesus is crowned within.
Fletcher additionally emphasizes that the experience of entire sanctification, through the indwelling of the Holy Spirit, empowers the believer for service to God. After Wesley's death, mainstream Methodism "emphasized sanctification or holiness as the goal of the Christian life", something that "may be received in this life both gradually and instantaneously, and should be sought earnestly by every child of God." Before a believer is entirely sanctified, he/she consecrates himself/herself to God; the theology behind consecration is summarized with the maxim "Give yourself to God in all things, if you would have God give Himself to you." The Holiness movement emerged in the 1860s with the desire to re-emphasize Wesley's doctrine of entire sanctification. Many Holiness preachers emphasized the reception of entire sanctification as an instantaneous experience. In Wesleyan-Arminian theology, the second work of grace is considered to be a cleansing from the tendency to commit sin, an experience called entire sanctification which leads to Christian perfection. The Core Values of the Bible Methodist Connection of Churches thus teaches:
We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches
Still, many within holiness movement (often those within the same denomination, such as the Free Methodist Church) emphasize that before a person could be entirely sanctified, they must put to death the carnal nature through a process of renunciation; this is known as the 'death route to entire sanctification' (cf. 1 Peter 4:2). Though the belief in the death route to Christian perfection is held by many throughout Methodism, it is especially emphasized in the Emmanuel Association of Churches and the Immanuel Missionary Church.