Sanctification

Republished from The Faith Pulpit (March 2002). First posted at SI in 2009.

(Related audio: 2007 interview with Robert Delnay).

Years ago a few Fundamentalists had occasion to identify with the Keswick movement, also known as the “deeper life,” or “victorious life.” Others have slurred the movement in somewhat the same way that New Evangelicals have slurred the Scofield Reference Bible. The point is worth some notice.

While the movement traces back to the perfectionist movements that in the 1860’s produced Holiness, it went in a somewhat different direction. Credit seems to go to William Boardman, who in the 1860’s was preaching a higher life, and to Pearsall Smith and his wife Hannah Whitehall Smith. Smith held meetings in England in the early 1870’s, making considerable impact. Then in the summer of 1875, Smith badly smudged his reputation and left the ministry. Thereupon Canon T. D. Harfoed-Battersby, vicar of St. John’s church in Keswick, up in the Lake District, not far from the Scottish border, announced a week of meetings in Keswick near his church. The meetings were to be a time for spiritual refreshing and earnest seeking after God, and they began a series which has continued to the present.

Christians agree that those who come to Christ in faith and repentance are supposed to behave differently thereafter. We also agree that God’s plan for every believer is to remake him or her in the likeness of Christ. Most also understand that this is a process that continues throughout this earthly life and culminates when “we shall be like Him,” seeing Him “as He is” (NKJV, ). It is God’s great gospel purpose to graciously change sinners into saints.

But what responsibilities do believers have in that plan? What attitudes should dominate our thinking? How does grace relate to effort and struggle?

Some insist that “effort” has no role at all. Beyond preaching the gospel to ourselves, struggle and striving are incompatible with grace and draw our attention away from the gospel and from Christ. Others concede (with evident reluctance) that effort is required, but quickly emphasize tension in the opposite direction. To them, believers are in constant danger of lapsing into “performance based” thinking or, worse yet, “trying harder.”

Both of these views tend to favor language and emphases that are out of sync with the simplicity of the New Testament teaching regarding sanctification. What we find in the NT is that properly understood, “trying harder” (i.e., discipline, hard work, and old fashioned effort) is a vital part of God’s design for the remaking of His saints.

In this post my goal is to utilize the issue of homosexuality as a case study to demonstrate that the “Jesus + Nothing = Everything” approach to sanctification is not merely an academic wrinkle, but an error of such prodigious import that it threatens the very essence of the Christian church.

American culture has apparently reached a tipping point when it comes to homosexuality. It’s OK to be homosexual now. In fact, those of us who aren’t homosexual are apparently supposed to trip all over ourselves in our affirmation of homosexuals to make up for all those years in which American consensus stood against this vice. Blah, Blah, Blech. I’m disappointed, but not particularly devastated: this kind of thing really is an inevitable result of the non-foundational, democratic, and relativist worldview that America has been cultivating for decades.

Reposted, with permission, from Theologically Driven.

I am not a handy person. The tool chest in my basement contains only a few basic tools, many of which were given to me by my dad when I left home. Next to my tool chest is a 1995 edition of Home Depot’s very useful book Home Improvement 1–2–3, also given to me by my dad just after we bought our first house. Shortly after I received this book I decided to replace the light in our dining room with a combination ceiling fan/light: one wall switch/wire to govern two functions. I was perplexed. So I called my dad. And he asked me, “Mark, what did your Home Improvement 1–2–3 book say?” Good question. I looked it up, and voilà! The book gave me a list of tools (which, thanks to my dad, I already had), several carefully illustrated steps, and a little meter that told me exactly how long it would take for a novice to complete the task.

Notice that my dad played a significant role in this little project. He gave me the tools and he gave me the book. And when I asked him for help, he told me to consult the book. And yet I would not go so far as to say that “Dad + Nothing = Everything.”

Now there are some things about which I can say “Dad + Nothing = Everything.” According to John 1:13, my natural existence is due to “decision of a man.” My surname is mine by paternal grant. But when it came to home maintenance, the “Dad + Nothing = Everything” equation is inadequate. In this case, “Everything” is the sum of “Dad + tools + a step-by-step guidebook + a telephone number + parental encouragement to personal industry.”

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Reposted, with permission, from Theologically Driven.

A few months ago I expressed some fairly strong reservations about a nefarious variation of “Gospel-Centered” sanctification that has captured the attention of a number of conservative evangelical luminaries—a preach-the-Gospel-to-yourself, squeeze-your-eyes-tight-and-think-really-hard-about-justification method of propelling oneself to holiness without any discipline, self-denial, effort, or obedience (cuz that’s how them legalists do sanctification).

In this post, I’d like to put on a happy face and make a positive recommendation of an accessible, contemporary, evangelical work that captures a much more holistic picture of the Bible’s teaching on sanctification—a book that does not neglect the motivating role of justification in personal holiness, but one that concentrates more promisingly on regeneration as the energy that fuels personal holiness.

In his book The Hole in Our Holiness, Kevin DeYoung argues that the Gospel involves more than a new standing in Christ; it also involves a new creation. And when we emphasize the former to the neglect of the latter, personal holiness inevitably suffers. This is the hole in our holiness. It starts as a noble effort to rid justification of every vestige of good works, but expands to “assume that good works will invariably flow from nothing but a diligent emphasis on the gospel,” and culminates in a bad case of “nomophobia” or the fear of laws (p. 55). People with this disorder, DeYoung suggests, “make every imperative into a command to believe the gospel more fully … and faith becomes the one thing we need to be better at. If only we really believed, obedience would take care of itself. No need for commands or effort.”

Published previously at SharperIron on January 7, 2011.

The army of an evil duke storms the castle gates of an ancient kingdom. With murderous zeal the raiders pillage and torch the city. Amidst the mayhem, the infant son of the kind and noble king is captured and transported to the duke’s castle where the boy is enslaved to the sadistic warden of the dungeon.

From his earliest memories the captive prince is abused. As time passes he knows only the life of a tortured slave whose days are spent toiling in the dank confines of the dungeon. He is denied proper food, shelter and clothing. He is never permitted to bathe. He sleeps on a thin pile of vermin-infested straw, his ankle shackled to a post.

The prisoners he attends verbally abuse him. The warden routinely flogs him and with sadistic glee poisons the boy’s mind to believe that all his troubles are directly traceable to the dominion of the king. Under these horrific conditions the prince’s soul shrivels and becomes a dark haunt breeding many vices.

Early one winter morning, the boy is startled awake by shouts of panic. The king has mounted a successful attack against the traitorous duke’s castle. After the duke’s army is subdued, all the boys of a certain age-range are lined up against a castle wall. The prince, with no idea who he really is, stands in the frigid air shaking, virtually naked, and filled with loathing for the conquering king. The boy is covered from head to toe in grime. His long hair is matted and snarled. His nails are grotesquely long, his lips cracked, his feet bleeding. He nurses infected wounds. He is emaciated and unspeakably repulsive.

Working his way down the line of boys, an armored knight eventually arrives at the prince. The knight grabs the boy’s grimy wrist and carefully inspects his forearm where is revealed a distinctive birth mark. With thunderous voice, the knight turns and announces: “Here he is, your Highness!” To the boy’s utter astonishment, the king’s soldiers immediately drop to one knee, bowing their heads toward him in homage. The regal king who watches the proceedings intently from atop his steed dismounts and swiftly approaches. The boy cowers against the wall, instinctively bracing for the worst. But to his further bewilderment, the king he so despises does not raise his hand to strike, but stands before him with open arms. Tears fill the strong man’s searching eyes. A look of tender compassion graces his rugged face such as the boy has never witnessed. Suddenly, the king embraces the boy and with a strong hand pulls the prince’s head to his chest and speaks lovingly into his ear: “I have at last found you, my dear lost son. Welcome home.”