Sanctification is exercise

MOSES · #1 (**permalink**) 05-15-2008, 02:59 PM

Would the following short and sweet definition of sanctification be accurate?

Sanctification is the exercise of grace.

Note: What I am thinking about in this definition is that the Spirit infuses Grace in the believer and enables the believer in the exercise of it.

Do you see any problems with this definition. Your opinions are much appreciated.

Thanks

A5pointer · #2 (**permalink**) 05-15-2008, 03:11 PM

If I may add to the question. "Sanctification" seems to have a systematic and widely held definition of the progress/improvement in the behavior/mind-set of a Christian over time. Ie, becoming more like Christ. While I see this as a natural and desirous progression that would be natural for one who has been "sanctified", I do not see where "Sanctification" is defined this way in scripture. I only see it as holding the "set apart" definition. What am I missing? Thanks.

MOSES · #3 (**permalink**) 05-15-2008, 03:15 PM

Quote:

Originally Posted by A5pointer

I only see it as holding the "set apart" definition. What am I missing? Thanks.

Something that is "set apart" is only set apart for a particular USE...it is not set apart for nothing, it is used (exercised?) for something.

Can we refer to this "use" of being set apart as an exercise in grace?

Theogenes · #4 (**permalink**) 05-15-2008, 03:33 PM

How about the Westminster shorter cat. Q/A 35:
"What is sanctification?
Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness"

This demonstrates that is is a work of God and not just something we do (or exercise).
And Shawn, what is "infused grace"?

Jim

MOSES · #5 (**permalink**) 05-15-2008, 03:43 PM

Quote:

Originally Posted by Theogenes

This demonstrates that is is a work of God and not just something we do (or exercise).

And Shawn, what is "infused grace"?

Good question Jim.

It is the language of the Westminster Larger Catechism, so perhaps someone who has studied that document more then I could answer that question for us. (help anyone?)

Quote:

Q. 77. Wherein do justification and sanctification differ?
A. Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof;

As for sanctification being an "exercise" that the Spirit enables us in...My original question was based on this section of the Standards.

My "short and sweet" defintion in my first post was taken from my thoughts on question 77.

ADKing · #6 (**permalink**) 05-15-2008, 04:51 PM

Quote:

Originally Posted by MOSES

Would the following short and sweet definition of sanctification be accurate?

Sanctification is the exercise of grace.

Note: What I am thinking about in this definition is that the Spirit infuses Grace in the believer and enables the believer in the exercise of it.

Do you see any problems with this definition. Your opinions are much appreciated.

Thanks

While I do not see anything terribly wrong with this statement per se, it still is not as thorough and as nuanced as the Westminster Larger Catechism.

Question 75: What is sanctification?

Answer: Sanctification is a work of God's grace, whereby they whom God has, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.

Eph. 1:4; I Cor. 6:11; II Thess. 2:13
Rom. 6:4-6
Eph. 4:23-24
Acts 11:18; I John 3:9
Jude 1:20; Heb. 6:11-12; Eph.3:16-19; Col. 1:10-11
Rom. 6:4; 6:14; Gal. 5:24

Notice some key emphases:

1). The emphasis in the catechism is on sanctification being a work of God. True, we are active in sanctification, whereas in justification we are passive, but the thrust still falls on the activity of God. Notice even in question 77: "in sanctification his Spirit infuses grace, and enables to the exercise thereof". Although this is close to your original definition, notice the emphasis on the Spirit enabling to the exercise of grace.

2).The catechism more thoroughly expounds on what this entails
a). renewed in the whole man after the image of God
b). having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened
c). dying more to sin
d). walking in newness of life.

All of these elements from the catechism are necessary for a wholistic definition.

Presbyterian Deacon · #7 (**permalink**) 05-15-2008, 05:02 PM

IMHO none have defined and explained it better than Thomas Watson's "Seven Positions" in A Body of Divinity.

Quote:

What is sanctification?

It is a principle of grace savingly wrought, whereby the heart becomes holy, and is made after God's own heart. A sanctified person bears not only God's name, but his image. In opening the nature of sanctification, I shall lay down these seven positions:-

(1.) Sanctification is a supernatural thing; it is divinely infused. We are naturally polluted, and to cleanse, God takes to be his prerogative. 'I am the Lord which sanctify you.' Lev xxi 8. Weeds grow of themselves. Flowers are planted. Sanctification is a flower of the Spirit's planting. therefore it is called, 'The sanctification of the Spirit.' I Pet i 2.

(2.) Sanctification is an intrinsic thing; it lies chiefly in the heart. It is called 'the adorning the hidden man of the heart.' I Pet iii 4. The dew wets the leaf, the sap is hid in the root; so the religion of some consists only in externals, but sanctification is deeply rooted in the soul. 'In the hidden part thou shalt make me to know wisdom.' Psalm li 6.

(3.) Sanctification is an extensive thing: it spreads into the whole man. 'The God of peace sanctify you wholly.' I Thess v 23. As original corruption has depraved all the faculties - 'the whole head is sick, the whole heart faint,' no part sound, as if the whole mass of blood were corrupted -so sanctification goes over the whole soul. After the fall, there was ignorance in the mind; but in sanctification, we are 'light in the Lord' Eph v 8. After the fall, the will was depraved; there was not only impotence to good, but obstinacy. In sanctification, there is a blessed pliableness in the will; it symbolizes and comports with the will of God. After the fall, the affections were misplaced on wrong objects; in sanctification, they are turned into a sweet order and harmony, the grief placed on sin, the love on God, the joy on heaven. Thus sanctification spreads itself as far as original corruption; it goes over the whole soul: 'the God of peace sanctify you wholly.' He is not a sanctified person who is good only in some part, but who is all over sanctified; therefore, in Scripture, grace is called a 'new man,' not a new eye or a new tongue, but a 'new man. Col iii 10. A good Christian, though be he sanctified but in part, yet in every part.

(4.) Sanctification is an intense and ardent thing. Qualitates suint in subjecto intensive [Its properties burn within the believer]. 'Fervent in spirit.' Rom xii 11. Sanctification is not a dead form, but it is inflamed into zeal. We call water hot, when it is so in the third or fourth degree; so he is holy whose religion is heated to some degree, and his heart boils over in love to God.

(5.) Sanctification is a beautiful thing. It makes God and angels fall in love with us. 'The beauties of holiness.' Psa cx 3. As the sun is to the world, so is sanctification to the soul, beautifying and bespangling it in God's eyes. That which makes God glorious must needs make us so. Holiness is the most sparkling jewel in the Godhead. 'Glorious in holiness.' Exod xv 11. Sanctification is the first fruit of the Spirit; it is heaven begun in the soul. Sanctification and glory differ only in degree: sanctification is glory in the seed, and glory is sanctification in the flower. Holiness is the quintessence of happiness.

(6.)Sanctification is an abiding thing. 'His seed remaineth in him.' I John iii 9. He who is truly sanctified, cannot fall from that state. Indeed, seeming holiness may be lost, colours may wash off; sanctification may suffer an eclipse. 'Thou hast left thy first love.' Rev ii 4. True sanctification is a blossom of eternity. 'The anointing which ye have received abideth in you.' I John ii 27. He who is truly sanctified can no more fall away than the angels which are fixed in their heavenly orbs.

(7.) Sanctification is a progressive thing. It is growing; it is compared to seed which grows: first the blade springs up, then the ear, then the ripe corn in the ear; such as are already sanctified may be more sanctified. 2 Cor vii 1. Justification does not admit of degrees; a believer cannot be more elected or justified than he is, but he may be more sanctified than he is. Sanctification is still increasing, like the morning sun, which grows brighter to the full meridian. Knowledge is said to increase, and faith to increase. Col i 10; 2 Cor x 15. A Christian is continually adding a cubit to his spiritual stature. It is not with us as it was with Christ, who received the Spirit without measure; for Christ could not be more holy than he was. We have the Spirit only in measure, and may be still augmenting our grace; as Apelles, when he had drawn a picture, would be still mending it with his pencil. The image of God is drawn but imperfectly in us, therefore we must be still mending it, and drawing it in more lively colours. Sanctification is progressive; if it does not grow, it is because it does not live. Thus you see the nature of sanctification.

MOSES · #8 (**permalink**) 05-15-2008, 05:38 PM

Quote:

Originally Posted by ADKing

1). The emphasis in the catechism is on sanctification being a work of God. True, we are active in sanctification, whereas in justification we are passive, but the thrust still falls on the activity of God.

<--emphasis mine

Thanks ADKing for the good response

I wanted to emphasize the "active" part of sanctification. Of course we good calvinists understand that salvation and all that it entails is wholly the work of God.

Note: Are you familliar with Christopher Loves book on Grace?

Notice the definition I used was not simply exercise ourselves.

But..exercise in grace.

Or...being active in grace. Love's book was very influential in bringing up in my mind the ACTIVITY of the believer in grace as sanctification.

Can we think of the sacrament of baptism as passive and a picture of justification...and the sacrament of the Lord's Supper as active and our communing with him in grace and sanctification?

Can we say that participating in the Lord's table is an exercise of grace? The Spirit enables us to come to Christ, and we desire and actively come because of his enabling. Is our coming, by the Spirit, an exercise in grace (sanctification)?

ADKing · #9 (**permalink**) 05-15-2008, 06:22 PM

Quote:

Originally Posted by MOSES

Thanks ADKing for the good response

I wanted to emphasize the "active" part of sanctification. Of course we good calvinists understand that salvation and all that it entails is wholly the work of God.

Note: Are you familliar with Christopher Loves book on Grace?

Notice the definition I used was not simply exercise ourselves.

But..exercise in grace.

Or...being active in grace. Love's book was very influential in bringing up in my mind the ACTIVITY of the believer in grace as sanctification.

Can we think of the sacrament of baptism as passive and a picture of justification...and the sacrament of the Lord's Supper as active and our communing with him in grace and sanctification?

Can we say that participating in the Lord's table is an exercise of grace? The Spirit enables us to come to Christ, and we desire and actively come because of his enabling. Is our coming, by the Spirit, an exercise in grace (sanctification)?

I appreciate your emphasis on the (necessary) element of the believer's activity in sanctification. I by no means wish to deny it (any more than you wish to deny the Spirit's role). In fact, in some circles of the church today we could do with a much stronger emphasis on the believer's striving and "working out his salvation with fear and trembling".

However, in sanctification the Spirit's work and the beliver's activity are not equal elements. The Spirit's work is primary. This, I think is made clear in the confessional forumlations. The definition "exercise of grace" has as its subject (I presume) the believer's exercise of grace. As you note, it still includes grace, but the emphasis seems to fall too heavily to the believer's activity and not include any statements about the priority of the Spirit's work.

Again, please understand, I am not saying your defiition is heterodox. In some instances it may be very helpful for a Christian to hear that. But as a definition I think it lacks some of the fulness of the catechism's answer.

MOSES · #10 (**permalink**) 05-15-2008, 07:44 PM

Quote:

Originally Posted by ADKing

Quote:

Originally Posted by MOSES

Thanks ADKing for the good response

I wanted to emphasize the "active" part of sanctification. Of course we good calvinists understand that salvation and all that it entails is wholly the work of God.

Note: Are you familliar with Christopher Loves book on Grace?

Notice the definition I used was not simply exercise ourselves.

But..exercise in grace.

Or...being active in grace. Love's book was very influential in bringing up in my mind the ACTIVITY of the believer in grace as sanctification.

Can we think of the sacrament of baptism as passive and a picture of justification...and the sacrament of the Lord's Supper as active and our communing with him in grace and sanctification?

Can we say that participating in the Lord's table is an exercise of grace? The Spirit enables us to come to Christ, and we desire and actively come because of his enabling. Is our coming, by the Spirit, an exercise in grace (sanctification)?

I appreciate your emphasis on the (necessary) element of the believer's activity in sanctification. I by no means wish to deny it (any more than you wish to deny the Spirit's role). In fact, in some circles of the church today we could do with a much stronger emphasis on the believer's striving and "working out his salvation with fear and trembling".

However, in sanctification the Spirit's work and the beliver's activity are not equal elements. The Spirit's work is primary. This, I think is made clear in the confessional forumlations. The definition "exercise of grace" has as its subject (I presume) the believer's exercise of grace. As you note, it still includes grace, but the emphasis seems to fall too heavily to the believer's activity and not include any statements about the priority of the Spirit's work.

Again, please understand, I am not saying your defiition is heterodox. In some instances it may be very helpful for a Christian to hear that. But as a definition I think it lacks some of the fulness of the catechism's answer.

Thank you, your point is well taken. This (your post) shows us how important a tool the Westminster standards are.

work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure.
Phillipians 2

Emphasis...
Work out your salvation
FOR IT IS GOD WHO WORKS IN YOU

Does anybody see a reciprocating nature emphasized in this verse?

Work out, for God works in you....God works in you, so work out.

Apart from the reciprocating observance..we know as Paul says "work out" for "it is God who works in you both to will and to work for HIS good pleasure"

Quote:

Originally Posted by ADKing

The Spirit's work is primary..

Amen.

Galatians220 · #11 (**permalink**) 05-15-2008, 08:27 PM

Quote:

Originally Posted by MOSES

Quote:

Originally Posted by ADKing

Quote:

Originally Posted by MOSES

Thanks ADKing for the good response

I wanted to emphasize the "active" part of sanctification. Of course we good calvinists understand that salvation and all that it entails is wholly the work of God.

Note: Are you familliar with Christopher Loves book on Grace?

Notice the definition I used was not simply exercise ourselves.

But..exercise in grace.

Or...being active in grace. Love's book was very influential in bringing up in my mind the ACTIVITY of the believer in grace as sanctification.

Can we think of the sacrament of baptism as passive and a picture of justification...and the sacrament of the Lord's Supper as active and our communing with him in grace and sanctification?

Can we say that participating in the Lord's table is an exercise of grace? The Spirit enables us to come to Christ, and we desire and actively come because of his enabling. Is our coming, by the Spirit, an exercise in grace (sanctification)?

I appreciate your emphasis on the (necessary) element of the believer's activity in sanctification. I by no means wish to deny it (any more than you wish to deny the Spirit's role). In fact, in some circles of the church today we could do with a much stronger emphasis on the believer's striving and "working out his salvation with fear and trembling".

However, in sanctification the Spirit's work and the beliver's activity are not equal elements. The Spirit's work is primary. This, I think is made clear in the confessional forumlations. The definition "exercise of grace" has as its subject (I presume) the believer's exercise of grace. As you note, it still includes grace, but the emphasis seems to fall too heavily to the believer's activity and not include any statements about the priority of the Spirit's work.

Again, please understand, I am not saying your defiition is heterodox. In some instances it may be very helpful for a Christian to hear that. But as a definition I think it lacks some of the fulness of the catechism's answer.

Thank you, your point is well taken. This shows us how important a tool the Westminster standards are.

work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure.
Phillipians 2

Emphasis...
Work out your salvation
FOR IT IS GOD WHO WORKS IN YOU

Does anybody see a reciprocating nature emphasized in this verse?

Work out, for God works in you....God works in you, so work out.

Apart from the reciprocating observance..we know as Paul says "work out" for "it is God who works in you both to will and to work for HIS good pleasure"

Quote:

Originally Posted by ADKing

The Spirit's work is primary..

Amen.

The 1599 Geneva Bible renders Philippians 2:12-13, 12"Wherefore my beloved, as ye have always obeyed me, not as in my presence only, but now much more in mine absence, so make an end of your own salvation with fear and trembling. 13For it is God which worketh in you both the will and the deed, even of his good pleasure." The study note relevant to these verses says, "The conclusion: We must go on to salvation with humility and submission, by the way of our vocation. He is said to make an end of his salvation, which runneth in the race of righteousness."

Yep: appears as though the Holy Spirit's work is primary in sanctification... Graciously and blessedly, as always...

Margaret