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In the Steps of John Wesley
sider that it did not take sufficient account of the problem of sin. The Nazarenes included a textbook on psychology in their ministers' course of study as early as 1911. For several years from 1932 Woodworth's Psychology was prescribed. But it appears that few attempts have been made to state entire sanctification in psychological terms. L. T. Corlett, president of the Nazarene Theological Seminary, 77 describes man's sinful condition in terms of selfcentredness. At the Fall, man centred himself in himself as the object of his choices instead of centering himself in God, and thereby deprived himself of the sustaining Personality who made finite beings holy. He thus became depraved and plunged the race into the quagmire of inherited sin. Part of his fallen condition is the presence of antagonistic motives which counteract his purpose to live on the highest of his levels. These are sometimes called the "false ego"; the biblical term is the "carnal mind". Entire sanctification involves the severance of all claims to the self-life and the centering of the self in God. When this is done under the leadership of the Holy Spirit complete faith in the promise of God enables God to cleanse from sin (the false ego), perfect in love and sanctify man through and through. This leads to an integration of the personality. 78 At the same time Corlett makes it clear that entire sanctification does not automatically cure nervous disorders or deliver from moods. 79 ÂĽ1. Curry Mavis, one of the contributors to a symposium of Holiness teaching sponsored by the American National Holiness Association, declares that it does not necessarily resolve complexes. They may be resolved by the Spirit in the instantaneous work but usually they are part of the continuing process. "Before the complete resolution of repressed complexes, the Holy Spirit gives spiritual strength to annul repressed urges that move in the wrong direction." 80 There is much common ground between Mavis's interpretation and Sangster's treatment of the Holy Spirit and the unconscious, 81 and Stanley Jones covers some of the same ground in The Way to Power and Poise. 82 In connection with the progressive work after the crisis of entire sanctifica-