| Theological Studies: Salvation and Sanctification
Alvin Shaul Theology, Paper #9 Salvation/Sanctification February 26, 2006 In You Opinion, What are the Most Adequate Theories of Salvation and Sanctification? Why? In recent studies we have seen that there are particular theories of atonement which hypothesize the means by which we receive salvation. In this study, we will reflect on what that salvation entails. Furthermore, we will compare salvation with sanctification, noticing similarities and differences, and why the dedicated Christian should seek both. We will also look at the declining emphasis on sanctification within the church and whether it is having a positive, neutral, or negative impact on the spiritual lives of Christians. Finally, we will define, in light of tradition, reason, experience, and Scripture, a most plausible rendering of sanctification. What is salvation? The word itself is from the Greek so-ter-i-os meaning �salvation� or �to be saved.� Thus the first question needing answering is �saved from what?� This is the underlying truth that is accepted in nearly all theories of salvation. Christ�s atonement (whichever theory one testifies to) somehow has saved us from the penalty of sin, which as defined by Paul in the Epistle to the Romans, is death. What is it then that gives reason for the Christian to seek such salvation? The principle connection between the lost and the savior is the Holy Spirit. The Holy Spirit both allows us to acknowledge our sinful acts as well as turn from them and respond in faith to the loving mercy of Christ. In turn, this faith is as well attainable only through the prevenient grace of God given through the Holy Spirit. So what is it that leads us to salvation? Is it faith in the redeeming work of Christ, or is it perhaps how we live our lives in response to that faith? This is the most debated questions of salvation among Christians both today and dating back to the first century. Paul was very clear it is our faith itself that allows us to be saved. James, however, stresses the importance of �good works� in our lives. He uses the now well-known phrase of �faith without works is dead.� As simple as it seems to me that the two writers only complimented each other, entire mainline denominations have split and remain split because of this issue. To be saved is to have turned from the negative and sinful ways of the world by turning to God with praise and servitude. This is not to abandon the world, but to bring Christ�s-likeness into the world. To truly have faith necessarily involves reaching out to the world in light of ones newfound hope. As such, salvation should not be viewed as simply a final reward of eternal bliss in heaven, but rather a present state of being that allows us to interact with the world so that at all cost some might be saved as well. This is not to say, however, that we are only saved that we can introduce salvation to others. Moreover, salvation allows us to escape from the evil desires we once had and give our praise to God for the blessings we have received. Salvation involves both giving back to others and giving back to God. In return we are given inward peace and satisfaction, joy and hope. This is a brief overview of what it means to be saved, but as we delve a little deeper we see that salvation has traditionally been defined in three levels�the first being justification. Justification is an act which must be initiated by the believer. (Indeed, the initial work that allows justification has come through the atonement of Christ and prevenient grace). The believer must make a decision to turn from his or her previous path of life and follow Christ. (The only biblical requirements for such a decision are to ask for forgiveness and repent. The notion of �asking Christ into our hearts� was a developed later and is not technically biblical. The closest such notion in the New Testament is to �believe in our hearts that Jesus is Lord�). In response to such a decision, we are pardoned by God and are released from the penalty of sin. The second level of salvation, and that which we will focus for the majority of the remainder of this study, is what is most commonly termed �sanctification.� It has also commonly been known as �Christian perfection,� �the second blessing,� and �baptism of the Holy Spirit.� Unlike justification, the work sanctification is an act that is initiated solely by God and applied in our lives. John Wesley saw sanctification in four ways. First, by being sanctified, we are being renewed to the image of God. This is the image that left us at the fall in the garden but is regained through sanctification. Second, our sanctified lives have everything to do with our intentions. As a sanctified person, we always choose to do what seems to be the most loving act. (Okay, so maybe that is more �Oordian� than Wesleyan, but it is definitely true). Involved in such good intentions, is the continual putting on of love in order to extinguish the power of sin in ones life. The final way Wesley defined sanctification was that it made us again like Christ, perfectly holy. Extreme postmoderns might characterize such people as �Jesus freaks� or living out the �what would Jesus do� slogan. Sanctification involves always choosing to do that which is the most loving, so as to identify with the most loving being ever, Jesus Christ. For Wesley, entire sanctification nearly always attained at death by those who were already initially sanctified. Although never knew anyone who was �entirely� sanctified before death, however, he would not rule out the possibility that one could be sanctified before death. Moreover, Wesley never really took a stand on what it meant to be entirely sanctified. With salvation and sanctification now defined, it does seem as if both should be integral parts of the teachings of the church, or at least those churches that have focused their mainstream on holiness. What then has happened to holiness within the holiness movement? The focus has changed. Just as we have changed from a Roman model of evangelism to a Celtic one, so also have we changed from an emphasis on holiness and Christian perfection to relational holiness. In the past evangelism was set up so that the first thing expected of a person was to make a decision for Christ. Then they would get involved with the church, and then they would develop relationships with other Christians. Today, the emphasis of evangelism lies in creating relationship first with non-believers. Then we gradually get them involved, and finally we hope they can make a decision for Christ. In the same way, holiness has changed from something that must be achieved in the spiritual life and path of a Christian to something that should be achieved through relationship with others. As Oord states in his book on relational holiness, the major component of this switch has been a huge change in Christian worldview. So much of what was traditional during the past times of historical development in the Church has all but been erased from the minds of present day Christians. Pastors no longer preach sanctification and Christian perfection, so children growing up never learn about it. Parents today are all about living the perfect life as a role model for their children, not teaching them about a second blessing they will some day receive after they have been initially justified. This change in focus from enforcement to relationship has not killed the doctrine of sanctification; it has only reshaped it�for the better, I believe. |