Reformed View
The third view of sanctification that
will be examined is the Reformed view. In this view, sanctification is “that
gracious and continuous operation of the Holy Spirit, by which He delivers the
justified sinner from the pollution of sin, renews his whole nature in the
image of God, and enables him to perform good works.”[1]
The Reformed view includes several different elements. First, sanctification is
related to but distinct from justification, and is dependant upon “other steps
[in the order of salvation] such as effectual calling, regeneration,
justification, and adoption. All of these bear intimately upon sanctification.”[2]
While justification is a one-time event, sanctification includes both a definitive
and progressive aspect. Definitive sanctification is a moral change in which
Christians are set free from the power of sin and have become new creatures,
with new desires of the things of the Spirit rather than things of the flesh.
Progressive sanctification is the process for the Christian of being renewed in
the image of God and becoming more like Christ that continues throughout life,
and is not completed until glorification. Since verses for these aspects have
been given in the discussion of Lutheran sanctification, they will not be
repeated here. Secondly, union
with Christ is an essential element. Ferguson notes, “Two features are central
to sanctification: Jesus Christ himself is our sanctification or holiness; and
it is through union with Christ that sanctification is accomplished in us”
(48).” Without being in union with Christ, change (in the biblical sense)
cannot occur. Thirdly, unlike justification, both God and man cooperate in
sanctification, and the Christian’s responsibility is to use the means that God
has given him or her, including Scripture, prayer, church community, and the
ordinances. Murray explains, “God’s working in us is not suspended because we
work, nor our working suspended because God works. Neither is the relationship
strictly one of co-operation as if God did his part and we did ours so that the
conjunction of co-ordination of both produced the required result. …the
relationship is that because God works we work.”[3]
Fourthly, justification looks the same for all Christians, but sanctification
has different results in some than in others.[4]
One strength of the Reformed view of
sanctification is that the imperatives and commands in Scripture are dealt with
in a way that takes the text seriously. For example, Rom. 8:13 and Col. 3:5
speak of the putting to death the deeds of the body, while Col. 3:19 and Eph.
4:24 speak of putting on the new self. The Reformed view of sanctification does
not see these verses as “remembering justification,” or waiting for a second
experience of the Holy Spirit to help, but rather as what Christians are to
actually be doing by the power of the Holy Spirit. In Matt. 5:29, where
believers are to take radical measure in fighting sin such as, “If your right eye causes you to
sin, tear it out and throw it away,” the Reformed view sees these verses as
having real meaning (symbolic-not literal), and would call Christians to
practical and active fight against sin rather than a passive waiting upon God.
In Phil. 3:17 and 4:9, Paul has no problem with telling the Philippians to
imitate and follow his example and teaching. Hansen points out here that,
“Paul’s command [4:9], put into practice, challenges his readers to move beyond
contemplation to action. The imperative calls for them to ‘bring about or
accomplish something through activity. The time has come to get out of the
chair of theoretical reflection about Christ and the Christian life and press
on towards the goal.”[5] The
Scripture then calls for believers to do more than “remember their
justification.” The Christian and his or her whole being are actively involved
in the change process.
A second strength of the Reformed
view of sanctification is that sanctification is shown to affect the whole
person, and not just a part. Colossians 3:10, Phil. 1:9, and Rom. 12:2 each
speak of the mind and knowledge being renewed, a process rather than an
instantaneous event. Related to these verses, 2 Cor. 10:5 also gives
encouragement to take thoughts captive, which is an active rather than passive
process. Besides the mind, other parts are to be sanctified as well, such as
the emotions. Grudem writes, “growth in sanctification will affect our
emotions. We will see increasingly in our lives emotions such as ‘love, joy,
peace, patience.’”[6] The will
(Phil. 2:13), spirit (2 Cor. 7:1), and physical body (Rom. 6:4; 1 Thess. 5:23)
are all to be changed to be more like Christ.
A third strength is that the texts that
speak of God’s work in sanctification and the texts that speak of the
Christian’s work are both taken into account. The Reformed view of
sanctification emphasizes that both God and man work together, so that texts
that refer to both aspects are reconciled in a way that is most faithful to
Scripture. Texts such as Heb. 13:20-21; 1 Thess. 5:23; and Phil. 2:13 emphasize
God’s role in sanctification, while texts like Phil. 2:12; Rom. 12:1; Heb.
12:1, and Col. 1:29 show the Christian’s role. When both these aspects are
properly understood, then there is no need to explain away passages for fear of
undercutting grace. As a result, real change in the life of the Christian can
happen because they are not neglecting the aspect of Scripture that shows God’s
work, nor the aspect of Scripture that shows their part. In terms of the role
that the Christian plays in sanctification, it is not a “grit it out by one’s
own power” kind of role. Both a passive and active aspect is involved. In the
passive role, Christians are to “trust God or to pray and ask that he sanctify
us.”[7]
This is not a “let go and let God” approach, but rather a diligent seeking of
God’s grace and help to change and become more like Christ. In the active role,
Christians specifically put off sinful actions, thoughts, etc. and put on
righteous actions, thoughts, etc. Jesus does not obey for Christians, but
rather Christians obeys Jesus by the grace that he has given them to do so.
Philippians 2:12-13 shows this relationship, where Paul says “Therefore, my beloved, as you have
always obeyed, so now, not only as in my presence but much more in my absence,
work out your own salvation with fear and trembling, for it is God who works in
you, both to will and to work for his good pleasure.” On this passage, Hansen
notes:
God’s
working in believers precedes and empowers their work, but it does not obviate
the
need
for their work. Paul is not telling Christians to ‘let go and let God’ or ‘get
out of God’s
way
so God can do it.’ Such slogans for the Christian life express a passivism not
consonant
with Paul’s call to the persistent obedience of working out salvation in the
life of
the
church. Nor is Paul advocating a God of the gaps: ‘Go as far as you can, then
leave the
rest
for God’ or ‘God helps those who help themselves.’[8]
A fourth strength of the Reformed view of
sanctification is the emphasis on the means that God uses in the sanctification
process. Without community in the local church, God’s Word, prayer, and
spiritual disciplines, the sanctification process will not be as effective or
fruitful as it could be. Scripture is rich in describing these various aspects
like prayer, reading God’s Word, and fellowship, and clearly calls God’s people
to use these means (cf. Heb. 10:25).
From the practical aspect, the Reformed
view of sanctification has the strength of helping Ernie truly change in his
struggle of lustful thoughts. While Ernie would be reminded that he is a new
creation, has been justified, and has been definitively sanctified so that he
is no longer a slave to sin, Ernie would also be helped, in practical and
specific ways, to deal with the lustful thoughts. For instance, Ernie would be
helped to remember his position in Christ, but also to replace his lustful
thoughts and desires with ones that glorify God instead. Ernie would be
instructed to make changes in regards to the things he looks at or thinks about
(“putting off”), repent where he has sinned against God, and helped to “put on”
new thoughts, actions, and desires. For Ernie, this will be much more than
simply praying that his lustful thoughts will be taken away by an “experience”
or by a mere remembrance of his justification, although prayer will be
involved. Sin will be called sin, and effort will be demanded of Ernie. In all
this, Ernie will be pointed to the grace of Christ that enables him to follow
and obey Christ. Ernie will also be reminded that sanctification is a lifetime
process, and that he should not expect that his lustful heart will be changed
instantly. In the change process, Ernie will be encouraged to participate in
fellowship with a local church, meditate and feed on God’s Word, and pray for
God’s grace to help him.
Despite the strengths of the Reformed
view of sanctification, it is not without challenges or supposed weaknesses.
Many challenges have been made against the Reformed position, and some of these
have been addressed throughout the paper under the weaknesses of the Lutheran
and Wesleyan views of sanctification. They will not be repeated in this section
since they have been addressed earlier, however, two more challenges will be
discussed here. One misunderstanding that can occur in the Reformed view
happens when either God’s part or man’s part in sanctification is
overemphasized or underemphasized. An overemphasis in the role of the Christian
can elevate human works and minimize the necessity of grace, thus leading to
legalism and a false sense of sanctification, thus undercutting the gospel. On
the other hand, an overemphasis on God’s role can lead to spiritual apathy and
frustration when change does not occur as it is thought that it should. Rather
than dismissing the Reformed view on the grounds that this relationship is too
complex and subject to misuse, the totality of Scripture regarding
sanctification that shows God’s role and the Christian’s roles should be
correctly emphasized and explained. For example, preachers or counselor should
not be afraid to tell others to “do” what Scripture commands, but at the same
time, must ground those commands in the power Christ gives to obey so that
moralism is avoided.
A second challenge to the Reformed
position is the idea that allows that sanctification can be completed in this
life, in that Christians reach the stage of perfect love and maturity. The
Reformed view, however, argues that sanctification will not be complete in this
life. Those who argue for completed sanctification use 1 Thess. 5:23, which
says, “Now
may the God of peace himself sanctify you completely, and may your whole spirit
and soul and body be kept blameless at the coming of our Lord Jesus Christ.”
This prayer does not say that the Thessalonians have been sanctified completely
(that is only inferred by those who argue for completed sanctification), but
rather asks God to continue working in them, so that when the Lord returns,
they will be without blame (or faithful). This interpretation does not minimize
the power and work of the Lord in believers in their sanctification, but
recognizes the implications on sanctification that the Day of the Lord has. On
this verse, Gary Shogren points out that, “It is theologically important to
note that sanctification includes both the outer and inner person. As in 2 Cor.
7:1, Paul asks for the sanctification of the physical person; sin may also infect
the inner person, whether termed soul or spirit. This truth overturns the
misapplied Platonism that said the works of the body are not important…It also
short-circuits the notion that the spirit is completely sanctified in this
life.”[9]
Both Phil. 3:12-13 and 2 Cor. 3:18 can be used to show that sanctification in
not complete in this life. Philippians 3:12-13 says, “Not that I have already
obtained this or am already perfect, but I press on to make it my own, because
Christ Jesus has made me his own. Brothers, I do not consider that I have made
it my own. But one thing I do: forgetting what lies behind and straining
forward to what lies ahead.” Hansen explains:
Although
this is the only time that the verb ‘become perfect’ is found in Paul’s
letters, the cognate adjective ‘perfect’ occurs seven times with a range of
meanings. The adjective means ‘meeting the highest standard’ of goodness and
virtue, ‘being mature, full grown,’ ‘being fully developed in a moral sense,’
and ‘being a cult initiate.’ The use of the adjective in 1 Corinthians 13:10
points to the future when ‘the perfect comes and what is in part disappears.’
In that context, Paul contrasts the present imperfection and the future
perfection. This contrast comes very close to the point of Paul’s denial that
he has ‘already become perfect’ in Philippians 3:12: precisely because he has
not yet already fully grasped Chris, he has not already become perfect. Only
when he sees Christ face to face will he be totally transformed by Christ’s
power to be like him....Until then, he honestly admits his imperfections.[10]
In short, Scripture presents sanctification as a process
not being completed until the Day of the Lord. Christians are being changed
from one degree of glory to another throughout life, and are waiting the day
when they will like Christ. 1 John 3:2 says, “Beloved, we are God's children
now, and what we will be has not yet appeared; but we know that when he appears
we shall be like him, because we shall see him as he is.” This is a future
aspect, with present implications in living a life that puts off sin and puts
on righteousness.
In conclusion, while both the Lutheran
and Wesleyan views of sanctification have certain strengths, the Reformed view
of sanctification best presents the biblical view of sanctification.
Sanctification does involve effort on the Christians’ part and must be
distinguished from justification. Sanctification is not an instantaneous event,
and occurs over the lifetime of the Christian. To most effectively help Ernie
and others like him, counselors should counsel using the Reformed view of
sanctification.
[1]Louis
Berkhof, Systematic Theology, 4th
ed. (Grand Rapids: Eerdmans, 1965), 532.
[2]John
Murray, Redemption Accomplished and
Applied (Grand Rapids: Eerdmans, 1955), 141.
[3]Murray,
Redemption, 148. See also Grudem’s
explanation on the appropriateness of saying that both
God and man cooperate in sanctification in
Grudem, Systematic Theology, 753.
[4]See
Grudem, Systematic Theology, 747.
[5]G.
Walter Hansen, The Letter to the
Philippians, The Pillar New Testament Commentary (Grand
Rapids: Eerdmans, 2009), 300.
[6]Grudem,
Systematic Theology, 756.
[7]Grudem,
Systematic Theology, 754.
[8]Hansen,
Letter to the Philippians, 177.
[9]Gary
S. Shogren, Zondervan Exegetical
Commentary on the New Testament: 1&2 Thessalonians, ed.
Clinton E. Arnold (Grand Rapids: Zondervan,
2012), 234.
[10]Hansen,
Letter to the Philippians, 251.
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