| Back
Theological Studies: Salvation and Sanctification (2) Alvin Shaul Wk. 3 Core Competency Project Salvation/Sanctification October 6, 2006 In the previous week we discussed the initial phases of the salvation process from a Wesleyan-Armenian perspective. In summary, salvation begins with a preparatory stage in which we are drawn to God through the power of His prevenient grace. Next we recognize our need for salvation and the possibility of salvation because of God�s gracious Gift, we repent of our transgressions, and we receive forgiveness. This is known as justification and is a relative change in us. Next is the regeneration stage (or initial sanctification) in which a real change begins to take place within us and we begin to make conscious decisions not to sin but to be empowered by Holy Spirit. At the same time of this occurrence is our adoption into the family or sonship of God. Following these steps in the salvation process, we come to the climax which we refer to as entire sanctification. For Wesley, sanctification �is an inseparable compliment to justification; namely, our present deliverance by God from the plague of sin, not just from its penalty� (Maddox 176). Let us begin by further defining sanctification in terms of divinely oriented love. When the process of initial sanctification takes place, as stated above, a real change occurs within us. This real change is a change that is formed principally by the loving nature of God which is poured into us as believers. Just as the sin nature can be defined as the human tendency to sometimes choose not to do that which would be the most loving, so also the state of sanctification exists wherein we seek to always consciously choose, by the grace of God, to do that which is the most loving. It should be noted that the consciousness with which we always choose the most loving, may decrease as one continues to grow in grace and acting in love becomes more natural. Indeed, with the destruction of the sinful nature, we are renewed to this loving image of God. Let us now turn to the various elements of sanctification. According to Randy Maddox, in his book Responsible Grace, there are three basic elements to sanctification: new birth, �growth in grace�, and Christian perfection. Let us begin with the new birth. Maddox states, �The foundational dimension of the facet of sanctification for Wesley is the New Birth.� Herein lies �our ability for recovering any holiness in our sin-distorted lives� (176). The most important statement that can be made in regards to this recovery of holiness is that is cannot be done by anything we do. Our salvation and return to the image of God is given only through the all-empowering grace of our Creator. Furthermore, grace in its abundance is given through relationship between Creator and created. Lodahl emphasizes the importance of relationship with God as begins at the New Birth. He states, �When God begins to salvage us through enabling our response of faith to God�s grace given freely through Jesus Christ, we are then brought into relationship with God (reconciliation)� (196). Maddox makes sure to specify that the New Birth is just that, only our birth as Christians. The destruction of the sinful nature is a transformation that occurs through our responsiveness to the grace of God (177). This �growth in grace� is the next element in the sanctification process. According to Dunning, this growth in grace includes the elements of (1) intention, (2) goal, and (3) occasion (Dunning 472). In brief, our intentions are important because they show the true desire of our hearts to be in loving relationship with God. The goals we set in any given situation help give us direction. Finally, there are specific occasions in which the grace of God is manifested. That is, grace does not just superficially come to us, but is imparted to us as we thrive in loving relationship with God and neighbor. The final element in Maddox�s model for sanctification is Christian Perfection. Of course, when we begin using the terminology of perfection, many questions arise as do critics. Thus we must first define this perfection. Predictably, this perfection is a perfection of love. We are told in Matthew 5:48 to be perfect as our Heavenly Father is perfect. We are told numerous times that God is, above all else, love. Thus, if God is by his very nature all-loving , then His perfection must be a perfection of love. We can compliment this with Christ�s commands to love God with all of our heart, soul, mind, and strength and to love our neighbor as ourselves and we have a model that adequately defines Christian Perfection. Even as such a definition is given, Christian perfection remains a process, or as Maddox states that what Wesley �called Christian Perfection was open to continual increase, specifically rejecting any notion of a static or absolute perfection in holiness.� Furthermore, �Christians, however mature they might become in this life, do not approach the absolute perfections of omniscience, infallibility, or omnipotence� (181). And so while this is far from an exhaustive concordance of Wesley�s theology of sanctification, we have herein provided the framework which shapes the latter processes of God�s gracious gift given through the death and resurrection and pardoning love of Christ Jesus. Word Count: 867 |