My beliefs regarding the issue of sanctification in the believer’s life
In this discussion question, Dr. Kerlin asked us to write a two to three paragraph (or more) essay on our theology of sanctification. We had the option of identifying our view as Reformed, Augustinian-Dispensational, Keswick, Wesleyan, Pentecostal, Victorious Life, Lutheran or other. We were to support our perspective with Scripture.
At this particular stage in my education at Luther Rice, I find myself to be in agreement with both the Keswickian and Exchanged life views of sanctification. For the purposes of this discussion question, given the limited nature of this assignment, I will address my alignment with the Keswickian viewpoint and save my opinions regarding the Exchanged Life viewpoint until the end of my response. After learning about and appropriating the truths taught in the Exchanged Life Model, I sincerely believe that the average Christian life is not a normal Christian life according to New Testament standards. In Stanley Gundry’s book entitled Five Views of Sanctification, Keswickian author Robertson McQuilkin writes, “The normal Christian is characterized by loving responses to ingratitude and indifference, even hostility, and is filled with joy in the midst of unhappy circumstances and peace when everything is going wrong. The normal Christian overcomes battle with temptation, consistently obeys the laws of God, and grows in self-control, contentment, humility and courage. Thought processes are so under the control of the Holy Spirit and instructed by Scripture that the normal Christian authentically reflects the attitudes and behavior of Jesus Christ. God has first place in his life, and the welfare of others takes precedence over personal desires. The normal Christian has power not only for godly living but for effective service in the church. Above all, he or she has the joy of constant companionship with the Lord.”[1] This certainly is a beautiful illustration of the Keswickian view of the sanctified life of a normal believer. Clearly, the normal Christian life as outlined above is an impossible feat when one is attempting to accomplish it in accordance with one’s flesh as one’s source. However, I am now convinced more than ever that it is quite possible when the indwelling Christ is allowed free reign to express Himself through the totally surrendered believer who has come once again to the cross and appropriated his true identity in Christ.
According to the Keswickian view of sanctification, in order to associate with a holy God, the sin problem must be addressed. We receive instruction from the writer of the book of Hebrews in verse 12:14, where he states, “Make every effort to live in peace with everyone and be holy; without holiness no one will see the Lord.”[2] It is clear that sin interferes with our connectedness with our Lord. Habakkuk 1:13 tells us that God’s “eyes are too pure to look on evil; you cannot tolerate wrongdoing.” McQuilkin writes that God’s “ultimate desire for human beings is for them to be restored to full, loving fellowship with Himself.”[3] And regarding God’s view of love, the Apostle John writes in 1 John 4:7-8, “Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.” Those are amazingly powerful words which concisely describe God’s attitude towards love. However, again, sin is the ultimate barrier to establishing and continuing a loving relationship with God, and with others for that matter. Fortunately, God has a plan. The sin barrier is dealt with using God’s supernatural approach of sanctification of the believer.
According to the Kewickian viewpoint, the initial step in God’s plan is positional sanctification, where the believer is set apart in three ways.[4] It is understood that the process begins at the moment of salvation. First, the individual is forgiven and the eternal punishment of sin is dispensed with. Second, the individual is justified, thereby relieving him of his guilt. Essentially, God views the believer as being as righteous as Jesus Christ. Third, the believer is regenerated in that he is now “free from the controlling authority of a sinful disposition.”[5]Note that McQuilkin, unlike some other writers, includes regeneration of the believer in the category of positional sanctification. The believer is now united with Christ and has the desire and power to consistently choose what God considers to be the right choices. This is the Christian’s true position whether he chooses to act that way or not. So, the believer has been sanctified through the atoning work of Jesus Christ (Hebrews 10:10), has been made holy (Ephesians 4:24), and is no longer a sinner. Rather, he is a Saint in the truest sense of the word (1 Corinthians 1:2; 6:11).[6] Therefore, “all true believers are saints, officially released from the condemnation due their sins, the guilty record, and the tyranny of the sinful disposition.”[7]
According to the Keswickian viewpoint, the second component of sanctification is experiential sanctification. Experiential sanctification is not done by “vainly struggling and resolving in my own strength but ‘Christ in me the hope of glory’ (Colossians 1:27).”[8] The understanding of this valuable concept is critical because the process of sanctification can be interpreted as an act that is done under the power of one’s own flesh rather than living in the Spirit. Experiential sanctification is where the rubber meets the road and where the believer displays Jesus Christ living in and through him on a daily basis. Although man’s essential focus is on having a close relationship to God, the believer plays his part by appropriating by faith God’s promise and power for holy living. (Romans 4:20-25; 6:2; 2 Peter 1:4; Hebrews 8:10). Through this process, there is transformation of the believer’s fundamental disposition towards sin (Romans 12:2; Ephesians 4:23; 1 Peter 3:4).
The third component is a state of complete sanctification which will not occur in the believer’s lifetime.[9] This is the status of perfection. The fulfillment of this concept, called glorification, is based on 1 John 3:2, where the Apostle John states, “that when Christ appears, we shall be like him, for we shall see him as he is.” At that point, we will not even be tainted with sin.[10]
In closing, according to the Keswickian perspective, through the process of sanctification, the believer should have sustained victory over known sin.[11] Although the old nature [flesh is not eradicated, it is effectively counteracted by the work of the indwelling Holy Spirit.[12] It is true that a believer is still influenced by sin, but he is no longer under its control.[13] Again, the believer has the ability to consistently choose right.[14]
As requested by Dr. Kerlin, I will now personalize this discussion and address my views regarding sanctification in my own life. In the response that follows, I am well aware of David Needham’s comment, “How easy is it for us to mistake psychologically conditioned emotional sincerity for the convicting, enlightening work of the sovereign Holy Spirit.”[15] Although he made the statement regarding an individual doubting his salvation, the same principle applies to the appropriation of my identity in Christ and the influence that appropriation has had on my sanctification process. As Needham states, there is always the possibility of self-created experience to put some “zest into life.”[16] However, as he deftly points out, as with salvation, God doesn’t “leave us in the dark over an issue this crucial.”[17]
In retrospect, my views regarding my personal journey of sanctification have been greatly influenced by principles taught from the Exchanged Life Model, primarily through the writings and lectures of Dr. Charles Solomon, Dr. John Woodward, and Dr. Bill Gillham. I believe that I have been positionally sanctified and, through the grace of God, and through the power of the Holy Spirit Who indwells me, am being progressively sanctified through placing my faith in God’s promises. I believe that I have been taken out of the life of Adam and placed in the life of Christ. Since my appropriation of Christ as Life, my entire world regarding sin in my life has been fundamentally changed. It has been quite miraculous. I know that it sounds cliché, but I can truly say with absolute certainty that “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” The words mean something to me now. They are no longer just words on a page. I appropriate those words as truth and act as though they are true. Because, according to the Scriptures, they are true, praise be to God! I know without a doubt that I am a new creation just like I know without a doubt that I am eternally saved. Rob Semco’s old man is dead. He was crucified 2000 years ago. Christ is now my Life. He has free reign in my life to do as He wills. I no longer live my Christian life by sight. I now live the life that God has given me through faith and faith alone ... in Him and His promises. I am a changed man. Correct that. I am a transformed man. I am regenerated. The Holy Spirit has changed my disposition intellectually, emotionally, and morally (Ephesians 2:10; 4:23, 24). I have noticed miraculous changes in my fundamental attitudes in life and I praise God daily. Which leads me to my next point …
Before, I appropriated my identity in Christ, I asked Dr. John Woodward from Grace Fellowship International a question that was burning in my heart, and that question was “How do I know if Christ is living His life in and through me?” For an Exchanged Life Counselor like Dr. Woodward, I’m sure that was music to his ears. He was probably like a kid in a candy store. In any event, the question baffled me as I had only a basic understanding of the Exchanged Life at that point. In response to my question, he shared with me an illustration that he personally devised. He calls it the Grace Conductor Pattern. He is a musician so God used his talents in formulating the concept. So, here goes. Imagine an orchestral conductor keeping tempo using the four strokes that we are all familiar with through our many hours of watching Lawrence Welk on the TV on a late Saturday evening (I’m dating myself). The down stroke (aptly named) is walking in humility in the believer’s heart (James 4:6, 10). The second stroke is total surrender of the believer to Christ as Lord (Romans 6:12-14; 12:1,2; Luke 9:23). The third stroke is trusting God in His promised provision (Galatians 2:20; 5:5,6). The fourth stroke reflects on our desire to bring Glory to God in all that we are and all that we do (Colossians 3:17).
Within the Grace Conductor Pattern lies the two issues that I must keep on the front burners of my mind (I originally was going to say back burners, but I corrected myself). First, since undergoing the faith exchange of my life for Christ’s Life, I am keenly aware that there lurks within my flesh the ever so subtle potential for experiencing spiritual pride. “Man, if only others could understand what I know to be true. They’d be able to live the victorious Christian life too.” You get the point. It’s an “us” versus “them” comparison. Yes, my true intentions are good but there also exists the great potential for pride. And, therefore, there exists great danger. So, it is not by accident that Dr. Woodward addresses humility as the first component of the Grace Conductor Pattern. Unfortunately, I have a history of this particular flesh pattern, so it is definitely on my radar. The second issue that the Grace Conductor Pattern brings to the forefront of my mind is that the process of progressive sanctification is not for my own glory but for God’s glory. According to the Keswickian view, sanctification is meant to enhance my love relationship with God and with others. I also have a history of being at risk for this particular fleshly living pattern. Regarding these two issues, I am mindful that the Lord will guide me in subtle and maybe not so subtle ways, “because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son” (Hebrews 12:6). So goes the process of progressive sanctification.
So impactful are the words of our Lord when He states, “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.” Yes, there truly is a supernatural change that takes place in the believer with regards to sanctification. Sanctification is multifaceted and it is very real. Yet, as noted by Jesus Himself, it is also a day by day process. And we most certainly play a part in the journey. Fortunately, in that regard, Jesus has reassuring words when He calls to us, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28-30). What a glorious Savior.
[1] Stanley N. Gundry, ed., Five Views of Sanctification (Grand Rapids: Zondervan, 1987), 151.
[2] Unless otherwise noted, all biblical passages referenced employ The Holy Bible, New International Version (Grand Rapids: Zondervan Publishing House, 1984).
[3] Gundry, 158.
[4] Ibid., 158.
[5] Ibid., 159.
[6] Ibid., 159.
[7] Ibid., 159.
[8] Ibid., 174.
[9] Ibid., 160.
[10] Ibid., 160.
[11] Ibid., 153.
[12] Ibid, 157.
[13] Ibid., 174.
[14] Ibid., 178.
[15] David C. Needham, Birthright: Christian, Do You Know Who You Are? (Sisters: Multnomah Press, 1999), 153.
[16] Ibid., 15.
[17] Ibid., 155.