If you are looking for the definitive description of how Pentecostals view and approach sanctification you may want to keep looking. Or maybe this is right on the mark. I hope not.
Russell Spittler’s chapter in Christian Spirituality is largely descriptive, not prescriptive. By this I mean he describes a number of common Pentecostal practices that are viewed as manifestations of the Spirit which have no apparent connection to sanctification (as far as I can tell). He doesn’t mention how they further the sanctification process. I have had Pentecostals tell me that speaking in tongues helps them avoid sin, but never how.
He begins by noting historical developments and their roots in a second blessing theology similar to Methodism. Instead of entire sanctification this is viewed as baptism in the Spirit. It is rooted, again, in a two-stage understanding of Christian experience. This takes the progress of redemptive-history as normative for us. Not in the sense that we should receive the baptism in the Spirit, but that it lags after justification/conversion and is necessarily accompanied by speaking in tongues. He provides very little theological justification for this view or the various manifestations he will describe beyond a few proof-texts. There is no attempt at any systematic understanding of anything.
If the Methodists value experience, Pentecostals exalt it. In some ways it is like Methodism on steroids. It is nearly all about experience (though Spittler seems frustrated by this): speaking in tongues, slain in the Spirit, holy laughter and pandemonium. The focus is on individual experience even in corporate worship. These experiences can often take the place of the ministry of the Word. The means of grace have been replaced by experiences that happen to us (though we may seek them). In this way it is quite passive, and quite subjective.
My experience with Pentecostalism is limited. I’ve been friends with some Pentecostals and charismatics. I’ve watched a few on TV and attended a few services. What does concern me in addition to the focus on experience is the legalism I hear. Without a biblical grasp of sanctification most pastors simply resort to “Don’t do this….” and hit the usual big sins. There is nothing of our union with Christ and all the blessings of the gospel that flow from it: justification, adoption and so forth.
While experience is important, it is not everything. I’m sure most Pentecostals would agree in theory. What matters most is what Christ has done for us (objective), is doing in us (while subjective it conforms to the objective truth of Scripture) and thru us in terms of ministry to others (including our families). In the latter two, the Spirit is applies what Christ has done for us to us.
Responses:
Forde rightly notes that the gospel seems to be glaringly absent in the Pentecostal understanding of sanctification. He notes the tendency toward legalism as a result. He also rightly notes that they have erroneously separated Word from Spirit (much like the radical Reformers known as the Anabaptists). He puts this for as a Lutheran distinctive, neglecting the rich history of advancing this doctrine by Calvin and the Reformed heritage particularly among men like John Owen.
Ferguson notes the disconnect from union in Christ and their quest for personal Calvary & Pentecosts. These are once and for all objective events that we participate in by virtue of …. union with Christ. He also reminds us of Paul’s view of the adequacy of Scripture (2 Tim. 3).
Wood offers a slight chastisement for under-valuing their dependence on Wesley and underestimating his understanding of the role of the Spirit. One part of the Wesleyan heritage they dropped was the sacramental nature of the church in the quest for individual experience. He sees a radicalized individualism at work. He also notes that Wesleyanism must maintain a strong emphasis on the Spirit or become lifeless.
Hinson’s contemplative response notes that Spittler’s presentation is mostly descriptive & historical but “says little about spiritual growth and development.” While experience is important in the contemplative experience, the masters of contemplation warned against an over-emphasis of the subjective. Pentecostalism offers no such warnings. Due to the individualism they also lack an emphasis on social action as part of sanctification.
Bottom Line: Sanctification thru extra-Biblical experiences.
As we consider the Spirit-filled life, we should note that their experiences bear little to no resemblance to Paul’s descriptions of the Spirit-filled life in Ephesians and its sister-letter to the Colossians.
18 And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, 19 addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, 20 giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, 21 submitting to one another out of reverence for Christ. Ephesians 5
16 Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. Colossians 3
This helps us to see the connection between the Word and Spirit in our personal lives. They work together to produce this kind of life.
Cavman Considers 
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