Concerning the opening paragraph from my post “Some Thoughts on Faith and Works“. I actually gave quite a bit of thought to that paragraph. I intentionally kept it very simple and logical. Of course it does not specifically address every aspect of Christianity, such as original sin, or the specific nature of justification and sanctification, etc . . . –all of which I know are very important. I am just trying to stick to what I am sure of.
I had always been taught that Justification and Sanctification were almost completely separate: that Justification happens once and for all upon belief, and that at that point Sanctification begins. However, I think that stands in direct contradiction to James 2:24, where good works are said to play a part in the justification of a believer. (My dad argued that this justification only refers to extra benefits or “crowns” we receive in heaven. It seems to me that it is obvious to him that this passage is saying that good works play a part in Justification. Only it doesn’t bother him because he says this justification isn’t referring to “being saved”. From what I have read, I think I would be correct in saying that most protestants would disagree with my dad’s use of the word “Justified”, admitting this Justification to be Saving Justification. They would simply argue that James is not denying “true faith alone”, but “false faith alone”–that true faith produces works and that false faith doesn’t. However true this may be, it does not negate the fact that James 2:24 is very direct about works playing a part in justification. [both good faith and good works are, despite our assent, a result of the grace of God,]).
Other passages speak of justification as a past event, but it only makes sense to me to say that this refers to a one time beginning through faith (for all christian converts begin by submitting to grace through faith) not a once and for all point in the past. 1 Corinthians 6:11 refers to Sanctification as if it had already happened—and it had—but that does not mean that it was not still happening. It makes more sense to me to say that Sanctification is part of Justification–that God doesn’t just declare, but that he actually makes us holy. That is something I don’t understand about the separation of Justification and Sanctification. If, upon belief, we are completely holy, and cannot lose that, then why is it necessary that we be Sanctified? (and what sins was Paul to be washed of in Acts 22:15 ?) If Justification is an imputed righteousness (as differentiated from infused righteousness), a mere legal declaration of righteousness, then what part does Sanctification play in entrance to heaven? I am pretty sure the Bible is clear that nothing imperfect will enter heaven–that means complete Sanctification. But I don’t suppose that everyone is Sanctified at the same rate or to the same amount; I suppose few people reach perfection before death. That would mean that there must be some means of being made really and completely holy after death–which is sounds similar to the state of purgatory.
I think that we agree on the basics of the journey of a Christian: That God acts first, giving us the grace to believe, and that upon acceptance, we are to live holy lives, also by the grace of God—none of it is initiated by us, though (because we have free will) it requires our assent (not our power). In this way, we share in Christ’s righteousness, since the righteousness we obtain does not originate in us, but Christ. I guess a big difference we have is that you would argue that after our initial acceptance/compliance of faith, we have an unconditional guarantee of salvation, and while I would agree that God’s love is unconditional, I hold that our divine son-ship to Him is conditional (even after adoption)—that guarantees are often conditional (for instance: a money back guarantee on a book you bought—provided that you do not rip the pages out). I think that Paul illustrates this well in Romans 8:17, “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory”, where we are heirs and co-heirs if we share in his sufferings.
