Pilgrimage

The means of living the sanctified Christian life has been a subject of debate since the first century. Scholars have argued the significance of various Scripture passages seeking to determine the desire of God for His people’s lifestyle and calling. There are some aspects of the Christian life, however, which God determines to remain behind the darkened glass. He seems to shed enough light on the subject matter for believers to wrestle with it yet keeps it hidden just enough to cause the conclusion to be elusive. So it seems with the doctrine of sanctification. God has offered enough information in Scripture to determine how one should live, but the methodology whereby one may experience sanctification seems much less clear. God requires believers nonetheless, to seek His divine purposes and will with regards to their lives; thus they must wrestle with the Scriptures for personal illumination.

Biblical Perspective 

Sanctification is a serious subject matter. It is most often synonymous with holiness since they share the same word in the Greek New Testament (Arrington 1993, 230; Gundry 1987, 62). Several Scriptures take a very emphatic stance. Hebrews 10:10 states, “By this will we have been sanctified through the offering of the body of Jesus Christ once for all.” Later, Hebrews 12:14 states, “Pursue peace with all men, and the sanctification without which no one will see the Lord” and 1 Peter 1:16 echoes Leviticus 19:2, “You shall be holy for I am holy.” These Scriptures, and others, strongly suggest that sanctification is something with which the believer must contend.

In order to fully understand the implications of biblical sanctification, it is essential to deal with the

terminology as used in Scripture. In the New Testament, sanctification is rendered from the Greek hagios, meaning literally “not of the earth” (Bowdle 1972, 94). In its biblical usage it is defined as “set apart as sacred to God; make holy, consecrate; regard as sacred; purify, cleanse” (Newman 1994, 2). “In this sense, holiness in the New Testament means two things: (1) separation from the sinful practices of this present world and (2) consecration to God’s service” (Hoekema 1987, 63).

There is much debate as to the genesis of sanctification in the life of the believer. Some scholars suggest sanctification is part of the justifying act of salvation (Hoekema 1986, 107-111), others suggest it is immediately subsequent to justification (Arrington 1993, 230; Roberts 1958, 46), while still others propose sanctification is an experience that can occur some time after one is justified (Oden 1994, 247-248; Jacobsen 2006, 83). Justification and sanctification, while linked in the Scriptures, are also spoken of as separate occurrences. In 1 Thessalonians 5:23, the Apostle Paul speaking to believers states, “Now may the God of peace Himself, sanctify you…” and in John 17: 17 Jesus prays that God would “Sanctify them in the truth.” These Scriptures seem to indicate that sanctification is something yet to be done. Other Scriptures, however, seem to suggest sanctification begins at the time of justification. Romans 6:6 states, “…our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin.”

Whenever the initial act of sanctification in the believer may be (this researcher tends to believe it is subsequent to justification and regeneration), it is clear that sanctification is a work unmistakably connected with Christ’s death and resurrection. In 1 Corinthians 1:30, the Scriptures state that Jesus “became for us…sanctification.” Ephesians 5:25-26 states, “Christ…loved the church and gave Himself for it, that He might sanctify and cleanse it.” Understanding this, one can see that “Christ is the perfect and adequate Savior. His death not only had justifying power but also sanctifying power” (Arrington 1993, 231).

Positional Sanctification 

In sanctification, believers are positionally set apart to God. This work comes about because of the Christian’s new faith in Christ. It is illustrated in Romans 6: 6-8 where the Apostle Paul states, “our old man is crucified with Him [Christ], that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we also shall live with Him.” Positionally, each believer has been crucified with Christ that they may be freed from the bondage of sin. The writer of Hebrews states, “We have been sanctified through the offering of the body of Jesus Christ once for all” (10:10). In essence, Christ’s work was a one time offering to set the believer apart for service unto God.

Progressive Sanctification 

Whereas positional sanctification changes our status before God, there is also an understanding in the Scriptures of progressive or experiential sanctification. Colossians 3:5 urges believers to “put to death what is earthly in you” and Galatians 5:16 states, “…walk by the Spirit, and you will not gratify the desires of the flesh” and other bible passages argue for a subjective sanctifying experience. Whereas positional sanctification is an act accomplished at or near salvation, progressive sanctification is a lifelong journey whereby we are conformed to the image of Christ day by day.

Sanctification then, is not a passive activity for the Christ follower. While the work of the Holy Spirit is of ultimate importance, the believer must intentionally engage his will to abstain from evil and practice scriptural disciplines that God designed to assist in encountering His Spirit. “[Sanctification] should never be represented as a merely natural process in the spiritual development of man, nor brought down to the level of a mere human achievement, as is done in a great deal of modern liberal theology” (Berkhorf 1996, 533).

Means of Sanctification. The Word of God and the Holy Spirit are the means by which Jesus Christ applies sanctification to the life of the believer (Arrington 1993, 240). In John 17: 17 Jesus states, “Sanctify them in the truth; your word is truth.” As a believer studies and practically applies the Word of God, he grows in sanctification. The Apostle Paul shares with his protégé Timothy, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work” (2 Tim 3:16-17). The Bible then becomes a tool that God has supplied to the believer to achieve righteousness and good works.

The Holy Spirit is indelibly connected to the Word of God. Man is unable to righteously interpret the Scriptures without the Spirit of God revealing them. “Hence, in sanctification, the Holy Spirit applies the Word of God to our hearts. Combined with our obedient response, this gives us a proper view of sanctification” (Arrington 1993, 241). The Holy Spirit also engages the believer through prayer. As one continues in prayerful relationship with God, sinful habits and patterns are illuminated so that one can repent and experience the cleansing work of the Spirit.

By walking in the Spirit, the believer will not succumb to sin (Gal 5:16). Through the power of the Holy Spirit, we are able to shun the practice of sin and live a sanctified life before God. 1 John 3:9 states, “No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God.” This does not mean, however, that it is impossible for the believer to sin. It does insinuate nonetheless, that as we daily submit to God’s Word and the Holy Spirit we have the grace not to sin.

Sanctification is a gracious gift from God to those who have accepted His call of redemption. Positionally, the work of sanctification has been accomplished through the ministry of Christ in the life of the believer. His death on the cross was the sacrifice God accepted in order that sin would no longer be accounted to the true follower of Christ. God has designed a mechanism whereby the believer is able to grow in grace, through the Word of God and the Holy Spirit, so that he may be able to overcome the compulsion to sin. While experientially, the ability to live completely free from sinning does not seem to be prevalent in this life, it is certainly afforded for the believer in the life to come.

Practical Discipleship

One’s view of sanctification should inform one’s implementation of practical discipleship. Discipleship can be defined as an “investment of concentrated time, energy, and attention in a relatively small number of students by a spiritual formation leader to facilitate Christlike qualities” (Coleman 2001, 209). It is best if discipleship begins in the home. Parents are the first teachers of their children. Language development, social skills and moral character usually begin as seeds planted by a child’s mother and father in their early years of physical and spiritual development. Christian parents have a life-long responsibility of helping their children grow in the knowledge of the Lord. The examples of scripture illuminate the significant role parents play in the faith development of their children. Even so, there are many children who grow in a faithless home. Often, for these individuals the church and the ministry of the Holy Spirit become the primary mechanism whereby they are discipled. 

Basic Relationships, Sanctification and Discipleship

A strong husband and wife relationship forms a secure environment for children to develop their faith in Christ. Jesus taught that marriage is a divine object lesson for His relationship to the church. Ephesians 5:25 states “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her…” In Christian homes, children should first be led to salvation in Christ and then taught scriptural precepts to overcome the challenges of disobedience and sin. As a child grows and develops, the primary mechanism for meeting relational needs moves from family of origin to Christian community.

Positional Sanctification and Discipleship

In the Genesis account of creation, God creates woman for man because “it is not good for man to be alone” (Gen 2:18). The woman was created to fill an absolute relational void with which the man was created. As the man and woman grow in relationship and love with one another, they bear children that are likewise created with this void. It is the parental responsibility in the formative years to model and transmit to children the design whereby God brings wholeness to the individual. Sanctification begins in the home because it is most often in the home where this void or tendency toward aloneness is first noticed. Discipleship efforts must teach that as Christ enters the heart and offers positional sanctification through the ministry of the Holy Spirit, He also affords the cure for aloneness. Christ immediately fills the inherent relational void, yet there is also a need for a growth process employing other believers to physically cure one’s relational needs.

Progressive Sanctification and Discipleship 

The husband and wife begin modeling for their children God’s design for oneness from infancy. In the Christian home, as the child grows physically he is also growing spiritually by observing the relationship of his father and mother to God. A properly modeled marriage in the context of a true Christian home provides a second divine object lesson for the sacrificial love of Christ. As the child approaches the age where he can make personal moral decisions, the modeling of his parents has provided an image he can draw from to formulate judgments pleasing to the Spirit of God. He can also choose other models from the community of faith that will help practically meet his relational needs.

The local community of faith has a responsibility to assist parents with tools to effectively lead their children to Christ and then assist them in growing in the precepts of scripture. It also provides a place where connection with God and other believers moves beyond tacit relationships and into significant Christian bonds. This fulfills the Scriptural command to “provoke one another to love and good deeds” (Heb 10:24). Marriage seminars, parenting classes and family worship experiences are ways the local church can provoke the family to become strong in discipleship.

The Practical Means 

While there is much speculation about the practical means whereby progressive sanctification can take place; the primary agents are Scripture and the ministry of the Holy Spirit. All discipleship programs should have the Word of God as the central component. There are many mainline churches that have sought to parlay the gospel message. The majority of their resources are invested in periphery functions (at least as compared to the first century church) such as facilities, social programs and staffing. Training congregants in Christian precepts has suffered in order to build a significant financial base to support these peripheral efforts. Scripture and a spiritually intimate relationship with the Holy Spirit, nonetheless, are the primary tools to assist believers in the sanctification process.

The Scriptures. The local church must design methodologies that assist families in applying Scripture in the home. Parents should be taught regarding the tools for proper biblical interpretation. Rudimentary concepts such as how to choose a commentary that is faithful to the Word of God, how to design a family Bible study, and how to practice the spiritual disciplines in a life-giving way all could prove revolutionary to believers in modern society.

Proper interpretation of Scripture is essential as well. Core curriculum in the local church that includes basic doctrines of the faith is necessary. This requires churches to train leaders and teachers in the doctrines of Christianity so that they can replicate that knowledge in others. Teachers in local church Bible classes should periodically review their core biblical philosophy with pastoral leaders in order to assure doctrinal fidelity. As individuals are trained in the basics of faith, they are able to share that knowledge with their family, neighbors and co-workers.

The Holy Spirit. In addition to the Word of God, discipleship programs must teach individuals how to build connection with the Holy Spirit. Prayer is the engine through which this happens. Many congregants unfortunately, simply do not know how to pray. The expectation by church leadership, too often, is that believers will learn prayer on their own. The results unfortunately are often pathetic. An anemic prayer life produces an anemic Christian. One of the first steps in practically discipling one in holiness is prayer. The local church should insist on a ministry that teaches one how to pray. Classes, library resources, seminars, etc. would be appropriate to assist in building parishioner’s prayer lives.

Jesus said, “My house shall be called a house of prayer” (Matt 21:13). The book of Acts indicates that the New Testament church spent the majority of its time in prayer. In order to assist individuals in building their prayer life, one option for the local church is to invest itself in the 24/7-prayer movement. Many believers have not experienced the joy of spending vast amounts of time in God’s house seeking Him through prayer. As Anna the prophetess spent the majority of her life praying and fasting in the temple, modern day believers should be afforded the same opportunity in the local church. For many churches there simply is not enough resources to sustain such an effort. For these congregations, weekend prayer initiatives and all night prayers services would be a welcome addition. Time spent in God’s presence will assist in the journey of progressive sanctification.
A second means of strengthening ones connection to the Holy Spirit would be through worship. While the worship renewal movement has assisted churches in progressing in this area, there is much work to be done. Worship, both in the home and corporately, provides a practical expression of one’s love for Christ and His redemptive and sanctifying work. Worship also allows one to grow in spiritual intimacy with the Lord. As this happens, the Lord will bring areas of moral failure to light so that it can be overcome by the individual and the grace of God.

Concluding Thoughts… 

Sanctification as articulated in Scripture has positional and progressive aspects. Discipleship programs in the local church should reflect this understanding. By first creating a thoughtful knowledge of the relational needs of each individual, the church is able to minister to the believer through Christian friendships. This begins with parents in the home and expands to other believers as children develop into adulthood. Through the Scriptures, the Holy Spirit, prayer and worship believers are progressively transformed into the image of Christ. By teaching these practical aspects of the Christian faith, church leaders are contributing to the spiritual formation and sanctification of their congregants.