Not a Joint Effort

"Westminster Larger Catechism on salvation (i.e., justification, adoption and sanctification):

Q. 70. What is justification?

A. Justification is AN ACT OF GOD'S FREE GRACE unto sinners, in which he pardons all their sins, accepts and accounts their persons righteous in his sight; not for anything wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

Q. 74. What is adoption?

A. Adoption is AN ACT OF THE FREE GRACE OF GOD, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow-heirs with Christ in glory.

Q. 75 What is sanctification?

A. 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.

Those who say sanctification is synergistic are saying this: Salvation is synergistic.

There is a confessional tradition that believes, teaches and confesses a synergistic view of salvation- Rome. Roman doctrine teaches that God and man work together (syn = together; ergon = work) for the salvation of sinners. God's grace initiates salvation, and the faithful believer cooperates with that grace.

In contrast, the Reformed confession of the Christian faith believes, teaches and confesses that salvation (i.e., justification, adoption, sanctification, glorification) is by grace alone, through faith alone, in Christ alone, to the glory of God alone (see WLC, Q. 70, 74, 75).

All who are in union with Christ by grace through faith alone will produce effort (apply). But, good works (applying) are never instrumental in salvation, only evidential. It is not the case that one gets in by grace and stays in by cooperating with grace.

Lordship salvation proponents (which is my concern) hear us say sanctification is by grace alone through faith alone and they immediately accuse us of antinomianism. This is false.

It is true sanctification entails genuine effort on our part. I think WSC 35 or WLC 75 show this. However, my concern with Lordship salvation proponents is how they confuse and conflate faith with obedience and repentance and thus destroy the believer's assurance and end up making sanctification a joint effort. Believers are saved for good works (Eph. 2:10) but not through good works (applying). Faith, not good works (applying), is instrumental in salvation. I think WLC Q. 75 is clear that "applying" is the logical and necessary fruit and evidence of salvation (i.e., justification and sanctification).

It is important to distinguish between sanctification and its fruits. The genuine effort we apply toward sanctity is the result of the Holy Spirit's sanctifying work in us (e.g., Philip. 2:12-13; 1 Cor. 15:10).

One of the most helpful books I have read over and over is Walter Marshall's book, The Gospel Mystery of Sanctification. To borrow his phrase, sanctification is a gospel mystery that comes by grace alone through faith alone in Christ alone. Through our mystical union with Christ, we are enabled by the Holy Spirit to put to death the old man and to be made alive in the new man.

I really like how the Heidelberg Catechism frames the good works (applying) of believers:

Q. 86. Since then we are delivered from our misery, merely of grace, through Christ, without any merit of ours, why must we still do good works?

A. Because Christ, having redeemed and delivered us by his blood, also renews us by his Holy Spirit, after his own image; that so we may testify, by the whole of our conduct, our gratitude to God for his blessings,a and that he may be praised by us;b also, that every one may be assured in himself of his faith,c by the fruits thereof; and that, by our godly conversation others may be gained to Christ.d

(a) Rom 6:13; Rom 12:1,2; 1 Pet 2:5,9,10; 1 Cor 6:20
(b) Matt 5:16; 1 Pet 2:12; 1 Pet 1:6,7
(c) 2 Pet 1:10; Matt 7:17; Gal 5:6,22,23
(d) 1 Pet 3:1,2; Rom 14:19

Q. 114. But can those who are converted to God perfectly keep these commandments?
A. No: but even the holiest men, while in this life, have only a small beginning of this obedience;a yet so, that with a sincere resolution they begin to live, not only according to some, but all the commandments of God.b

(a) 1 John 1:8-10; Rom 7:14,15; Eccl 7:20; 1 Cor 13:9
(b) Rom 7:22; Ps 1:2; Jas 2:10

Q. 115. Why will God then have the ten commandments so strictly preached, since no man in this life can keep them?
A. First, that all our lifetime we may learn more and more to knowa our sinful nature, and thus become the more earnest in seeking the remission of sin, and righteousness in Christ;b likewise, that we constantly endeavour and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us, in a life to come.c

(a) Rom 3:20; 1 John 1:9; Ps 32:5
(b) Matt 5:6; Rom 7:24,25

(c) 1 Cor 9:24; Phil 3:11-14"

                                               

                                  ~Dr. John Fonville, Paramount Church, Jacksonville, Florida