Calvin graphically expresses this in the following excerpt: According to Bloesch, Calvin also proclaimed the call to holiness for Christians, holding out the hope that the Christian could demonstrate progress in sanctification. Calvin proclaims, however: "Ours is a holy calling. It demands purity of life and nothing less; we have been freed from sin to this end, that we may obey righteousness."
Why, then, are we justified by faith? Because by faith we grasp Christ's righteousness, by which alone we are reconciled to God. Yet you could not grasp this without at the same time grasping sanctification also. For he "is given unto us for righteousness, wisdom, sanctification, and redemption" [1 Cor. 1:30]. Therefore, Christ justifies no one whom he does not at the same time sanctify [Nullum ergo Christus iustificat quem non-simul sanctificet]. These benefits are joined together by a perpetual and inseparable bond [Sunt enim perpetuo et individuo nexu coniuncta], so that those whom he illumines by his wisdom, he redeems; those whom he redeems, he justifies; those whom he justifies, he sanctifies…Thus, it is clear how true it is that we are justified not without works yet not through works [sit nos non-sine operibus, neque tamen per opera iustificari], since in our participation in Christ-which justifies us-sanctification is just as much included as righteousness.
In Calvin's effort to correctly correlate justification and sanctification, he characteristically consulted the larger Trinitarian patter of redemption, a concern which led him "in the 1559 Institutes to discuss 'justification' in Book III, which focused specifically on the work of the Holy Spirit (within a broadly Trinitarian context)."
Calvin concisely stated his integrative concern regarding justification and sanctification in the following:
[A]s Christ cannot be torn into parts, so these two which we perceive in him together and conjointly are inseparable-namely, righteousness and sanctification. Whomever, therefore, God receives into grace, on them he at the same time bestows the Spirit of adoption, by whose power he remakes them to his own image.
Calvin not only contends Christ to be focus of justification, he argued that the whole of the Christian life, including both justification and sanctification, are a gift of God's grace in Jesus Christ. According to Calvin, no human goodness exists apart from God's grace; "hence, all people are caught in a web of sin and estrangement from which they cannot extricate themselves"
Rather than independently performing good works, they lived in utter dependence on God's grace to do good works.
Calvin associates his entire theological terminology, which includes the terms, regeneration, conversion, justification by faith, and sanctification, with the reality and actuality of the Holy Spirit.
Some perceive the fact Calvin distinguished yet did not separate justification and sanctification as an act of "genius." According to Calvin, "Justification and sanctification are two parts of one complex whole which, for the sake of analysis, must be separated, but which in fact are indissolubly united."
Calvin describes sanctification as "the general process of man's becoming more and more in the course of time conformed to Christ in heart and outward life and devoted to God."
As some remnants of sin remain in the Christian during the course of his/her life, sanctification, according to Calvin, constitutes a gradual process that occurs through the virtue of Christ's death and resurrection, along with the power of His word and Spirit indwelling the believer.
Calvin perceives justification and sanctification to reflect double grace. He wrote:
The whole may be thus summed up: Christ given to us by the kindness of God is apprehended and possessed by faith, by means of which we obtain in particular a twofold benefit: first, being reconciled by faith by the righteousness of Christ, God becomes, instead of a judge, an indulgent Father; and, secondly, being sanctified by his Spirit, we aspire to integrity (blamelessness) and purity of life.
Basically, to Calvin, justification sanctification are roughly equivalent. When believers are justified, they begin the new process of sanctification. Although a continual battle between sin and the Christian's regenerate "part" transpires. The regenerate part, nevertheless, gains the upperhand, causing the saint to grow and perfect holiness. Justification and sanctification can never, Calvin stressed, be considered "as an autonomous state of the believer, but are existentially dependent upon one's participation in Christ, which is constantly maintained by the grace of God."
As the Holy Spirit renews individuals toward purity and holiness with His sanctifying power, Calvin stresses, the results of sanctification portray the evidence which marks the ...
Calvin, contrary to Bloesh, purports that personal holiness does not reflect the condition for faith, instead it denotes the true evidence of the Christian's faith.
Calvin also differs from Bloesh as he asserts that human deductions do not define justification and/or sanctification, but comes as a message God sends from heaven in His quest for His people, as He seeks to save those who are lost.
The researcher concurs with Coleman, that when one enters theology with human speculation, he/she fails, as human intelligence is darkened and perverted, with only the human means, one cannot attain to knowledge engulfed by the incorruptible nature of divine truth and practice. Calvin stressed that one cannot obtain even the minutest portion of light and sound doctrine without being a disciple of Scripture. On one hand, Bloesh, as noted at the start of this paper, concurs with Calvin that Scripture constitutes a unique authority for Christians to turn to "for guidance and correction, and by which they measure all truth claims about God and salvation."
On the other hand, Bloesh attributes more credit to human definition than Calvin, who credits God's hand as being the One who not only designed, but ultimately fashioned justification and sanctification to work together for the good of those whom He calls, according to His purpose.
Bloesh, Donald G. The Holy Spirit: Works & Gifts, InterVarsity Press, 2000.
http://books.google.com/books?id=wYuHuNys-x8C (accessed April 24, 2009).
Bloesch, Donald G. And Maher, Paul A Research Bibliography Rowman & Littlefield, 2007.
EtweqlvDIDw&sa=X&oi=book_result&ct=result&resnum=4 (accessed April24, 2009).
Blue Letter Bible. "Dictionary and Word Search for hagiaz? (Strong's 37)." Blue Letter Bible,
1996-2009. http:/ / www.blueletterbible.org/lang/lexicon/lexicon.cfm?
Strongs=G37&t=KJV (accessed April 24, 2009).
Blue Letter Bible. "Dictionary and Word Search for '"justification" in the KJV." Blue Letter
Bible, 1996-2009. available at http:/ / www.blueletterbible.org (accessed April 30, 2009).
Blue Letter Bible. "Dictionary and Word Search for '"justify" in the KJV." Blue Letter Bible,
1996-2009. available at http:/ / www.blueletterbible.org (accessed April 30, 2009).
Butin, Philip Walker Revelation, Redemption, and Response: Calvin's Trinitarian
Understanding of the Divine-Human Relationship. Oxford University Press U.S., 73, 1995.
http://books.google.com/books?id=6-fUGSk9pdAC (accessed April 30, 2009).
Coleman, Robert E. A Theology of Evangelism, N.d.
(accessed April 24, 2009).
Introduction to the Study of Salvation, N.d. http://www.jsrhee.com/ST/SoteriologyIntro.htm
(accessed April 24, 2009).
John Calvin Biography of John Calvin. Christian Classics Etheral Library, N.d.
http://www.ccel.org/c/calvin / (accessed April 24, 2009).
The Marks of the Church, Still Waters Revival Books (swrb.com), 1995.
http://www.swrb.com/newslett/actualNLs/4_shipwr.htm (accessed April24, 2009).
McKim, Donald K. The Westminster Handbook to Reformed Theology, Westminster John Knox
EtweqlvDIDw&sa=X&oi=book_result&ct=result&resnum=10 (accessed April 24,
Olson, Roger E. The Mosaic of Christian Belief: Twenty Centuries of Unity and Diversity
InterVarsity Press, p. 106, 2002. http://books.google.com/books?id=rGMKbaNIjIoC
(accessed April 24, 2009).
Synthesis. The American Heritage® Dictionary of the English Language, Fourth Edition
Houghton Mifflin Company, 2006.
http://dictionary.reference.com/browse/synthesis?qsrc=2888; Internet; (accessed April
Synthesis. Online Etymology Dictionary. Douglas Harper, Historian; available at http://dictionary.reference.com/browse/synthesis; Internet; (accessed March 9, 2009).
Walls, David R. Wesley and Calvin on Sanctification, McMaster Divinity College, N.d.
h+and+John+Calvin&cd=17&hl=en&ct=clnk&gl=us (accessed April 24, 2009).
According to Bloesch, Calvin also proclaimed the call to holiness for Christians, holding out the hope that the Christian could demonstrate progress in sanctification. Calvin proclaims, however: "Ours is a holy calling. It demands purity of life and nothing less; we have been freed from sin to this end, that we may obey righteousness."
Sanctification The process of sanctification can also be termed loosely of becoming like God, as we were all created to be like him and in sanctification we are restored to the full human potential designed by god. This has three parts or levels and includes the work done by the Holy Spirit, done by ourselves and through society. All three are required to achieve sanctification and that is the full development
Epistle to the Romans Paul's Epistle to the Romans is one of the most extensive statements of theology in the entire Bible, because in it he attempts to outline and describe the entire process by which mankind is initially condemned for its sinful nature, and thus doomed for a final judgment according to the actions taken in life, but is offered the chance for redemption through faith in Jesus Christ. Paul
John Wesley's understanding of the via salutis, identifying each component. Does John Wesley successfully maintain his emphasis both on God's goodness and on humanity's responsibility throughout this entire process? The term "via salutis" translates into the "path of salvation." In the view of John Wesley, the path of salvation consisted of two distinct components, that of justification and sanctification (Wesley, 1980, p.271). Justification was an act of God's forgiveness and
For a Catholic salvation without God or Christ is unthinkable. Admittedly, this is a comparison of two outwardly very different religious structures and cultures but it serves to illustrate the fact that important differences do occur and this can also be applied to other more homogenous religious groupings. While one may add dozens of similar examples of fundamental differences between religions, at the risk of over-simplification one could also assert
Ontological Presence and Activity of the Living Lord Jesus within and Through the Christian. Christianity's real meaning is described as an ontological instead of epistemological. The phrase "ontology" is deduced from two Greek words: ontos signifying 'being" and logos signifying "study" and illustrating 'study of the logical consideration of." Ontology is defined as the philosophical study of being. It takes into account the whole subject of existence and being. Most
This is the same in our lives, because if we remain steadfast in out faith, our suffering can only serve to further God's work in our lives. Paul's example also highlights our responsibilities to each other, because through our own example we can help other Christians that might be facing the same kind of difficulty as us. In the next few passages, Paul goes on to discuss something that has