The reason why the (now largely defunct) Wesleyan notion of entire sanctification is preferable to the Wesleyan notion (struggling as it is on life-support) of perfect love is that it (the former) is the acknowledgment of the holy God as unconfined by our categories, ethical or otherwise. Sanctity is, if anything, the refusal of categorization. To say that God is holy is to say that God eludes all our attempts to lay hold of God, to grasp God, to wrap our heads and institutions around God. To speak of entire sanctification is to speak of an abandonment to God that lays aside every claim to ownership, economic and intellectual. That entire sanctification and perfect love concur has everything to do with the gospel account of the unimaginable turning of God as liberator to those the self-consciously holy and powerful standard bearers of Western Civilization would forever thrust outside. The coming of shalom—a shalom that “passeth understanding”—to the outcasts of the world is God’s outgoing to them, God’s reconciliation with them, God’s gathering them into God’s sovereign Reign, That God is love is not that God has a certain mood toward us. It is that God, contrary to every expectation, performs the work of breaching the wall dividing us from God and thus us from one another. And this is why a world reeling with the unrighteousness, the injustice, of racism, an institution written into the very soul of this present evil age, could use a doctrine of entire sanctification, a doctrine that will not yield to compromise.