Calvin & Sanctification

K.Snider

Introduction Calvin discusses the issues of sanctification in Book three (The Way in Which We Receive the Grace of Christ: What Benefits Come to Us From It, and What Effects Follow), chapter three (Our Regeneration by Faith: Repentance) of his Institutes of the Christian Religion. Interestingly, this comes before he enumerates his views on justification. It is also not the only section of his that deals with sanctification or its implications (see also, chapter 19, Christian Freedom). As Niesel points out, in Calvins estimation, there are ethical implications for both sanctification and justification.1 Worth noting is that no chapter title takes the heading Sanctification, rather this subject falls under repentance. Justification A word about justification is in order before exploring sanctification. These two elements in the ordo salutis cannot be separated too much nor compressed together. Calvin shows this strongly in his commentary on First Corinthians, as well as offering more clarification on his view of sanctification:2
We cannot be justified freely though faith alone without at the same time living holily. For these fruits of grace are connected together, as it were, by an indissoluble tie, to that he who attempts to sever them does in a manner tear Christ in pieces. Let therefore the man who seeks to be justified through Christ, by God unmerited goodness, consider that this cannot be attained without his taking him at the same time for sanctification, or, in other words, being renewed to innocence and purity of life.3

Crucial for understanding Calvin, according to Charles Partee, is not separating these fraternal twins of justification and sanctification.4 However, he also warns that if justification is too strongly emphasized Calvin is moved in a Lutheran direction; if sanctification is too strongly emphasized Calvin is moved in a Wesleyan direction.5 Corrupt Nature What occasions the need for repentance is clear in Calvin it is the corrupt nature. He offers clarification on what exactly the corrupt nature is,
Wilhelm Niesel, The Theology of Calvin, trans. Harold Knight (Grand Rapids: Baker Books, 1980), 141. In this short presentation, I shall quote extensively from Calvin in an effort to allow him to present his views in his own voice, as it were. I will attempt to limit any interpretation of his words while at the same time recognize that by limiting his words I have affected the reading and confined his voice some. 3 John Calvin, Commentary on 1 Corinthians, Vol 1, ( Grand Rapids, MI: Christian Classics Ethereal Library, 1999) (PDF e-book), 69. Charles Partee in his The Theology of John Calvin (Louisville: Westminster John Knox Press, 2008) quotes a smaller portion of this passage; I have quoted more to give a fuller sense of Calvins meaning (Partee, p. 208). 4 Partee, Theology of Calvin, 209. 5 Ibid.
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all mans faculties are, on account of the depravity of nature so vitiated and corrupted that in all his actions persistent disorder and intemperance threaten because these inclinations cannot be separated from such lack of restraintwe teach that all human desires are evil, and charge them with sin-not in that they are natural, but because they are inordinatethey are inordinate because nothing pure or sincere can come forth from a corrupt and polluted nature.6

It should be carefully noted that, although, some linguistic similarity to Platonic thought may shine forth here, Calvin has not shown nor stated that it is the flesh per se that is corrupt. Rather, he has been meticulous to show that there remains a nature, a state that is corrupt in virtue of original sin not on account of somatic existence. In this regard, he is certainly not in line with Platonic thought. Calvin offers, in his own words, more clarification toward this view that he is not Platonic:
For they [the philosophers] set up reason alone as the ruling principle in man [in reference to Pauls admonition to renew the mind, Eph. 4.23], and think that it alone should be listened to; to it alone, in short they entrust the conduct of life. But the Christian philosophy bids reason give way to, submit and subject itself to, the Holy Spirit so that the man himself may no longer live but hear Christ living and reigning within him (3.7.1 p. 690).

This short passage indicates clearly that Calvin is not making the same dualistic separation and elevation of reason as the Platonic philosophers. This understanding does have important implications for sanctification, which will be explored further down. Repentance & Sanctification Having set the backdrop to the Calvins thought, we might well wonder why sanctification is delineated in terms of repentance; Calvins definition of repentance sets the stage for understanding.
The meaning is that, departing from ourselves, we turn to God, and having taken off our former mind, we put on a new. On this account, in my judgment, repentance can thus be well defined: it is the true turning of our life to God, a turning that arises from a pure and earnest fear of him; and it consists in the mortification of our flesh and of the old man, and in the vivification of the Spirit (3.3.5 p. 597).

Enumerating his definition more clearly, Calvin offers three heads under which repentance the turning of our life to God should be understood:
First, when we call it a turning of life to God, we require a transformation, not only of in outward works, but in the soul itself[we] will achieve nothing in taking up the pursuit of righteousness unless wickedness be first of all cast out from [our] inmost heart (3.3.6 p. 598). The second point was our statement that repentance proceeds from an earnest fear of GodInasmuch as conversion begins with dread and hatred of sin, the apostle makes the sorrowaccording to God the cause of repentance. He calls it sorrowaccording to God

John Calvin, Institutes of the Christian Religion, 2 vols, ed. John T. McNeill; trans. Ford Lewis Battles, in The Library of Christian Classics, vols. 21 and 22, gen. ed. John Baillie, John T. McNeill, and Henry P. Van Dusen (Philadelphia: The Westminster Press, 1960), 604. (Hereafter, I shall cite parenthetically by book, chapter, section, and pagination in Battles text: e.g., 3.3.12 p. 604) This is perhaps the best translation of Calvins Institutes to date. Others are available online for free, but this remains the most current and readable.
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when we not only abhor punishment but hate and abominate sin itself, because we know that it displeases God (3.3.7 p. 599).

Third, as Calvin himself says, it remains for him to show what he means by mortification and vivification. Referring to the prophets, he avers:
For when they [the prophets, Ps. 36.8, 3, 27 (cf. Vulgate trans.); Is. 1.16-17] recall man from evil, they demand the destruction of the whole flesh, which is full of evil and of perversity. It is a very hard and difficult thing to put off ourselves and to depart form our inborn disposition. Nor can we think of the flesh as completely destroyed unless we have wiped out whatever we have from ourselves. But since all emotion of the flesh are hostility against God (cf. Rm. 8.7), the first step toward obeying his law is to deny our own nature. Afterward, they designate the renewal by the fruits that follow from itnamely, righteousness, judgment, and mercyThat comes to pass when the Spirit of God so imbues our souls, steeped in his holiness, with both new thoughts and feelings, that they can be rightly considered newTherefore, we are very often enjoined to put off the old man, to renounce the world and the flesh, to bid our evil desires farewell, to be renewed in the spirit of our mind (Ep. 4.22-23). Indeed, the very word mortification warns us how difficult it is to forget our previous nature. For from mortification we infer that we are not conformed to the fear of God and do not learn the rudiments of piety, unless we are violently slain by the sword of the Spirit and brought to nought (3.3.8 p. 600).

This mortification and vivification can only happen, for Calvin, by participation in Christ (3.3.9 p. 600). Our union with Christ in his death and resurrection into new life puts do death the corrupt nature so that it may no longer thrive. It is in this vein that Calvin offers a succinct summary of repentance:
If we share in his resurrection, through it we are raised up into newness of life to correspond with the righteousness of God. Therefore, in a word, I interpret repentance as regeneration, whose sole end is to restore in us the image of God that had been disfigured and all but obliterated through Adams transgression (3.3.9 p. 601).7

Given this understanding of repentance as transformation, fear of God, and mortification and vivification we can see why Calvin would find sanctification occurring in that act of repentance, which is turning to God. Since faith leads to repentance and with faith a new moral condition is inaugurated,8 we see why he moves from faith to repentance, which is sanctification. Although, there is rebirth in Christ and this participation with Christ works to mortify our flesh and vivify our spirit, we are continuously on this journey and never completely freed from sin in this life. As Calvin states:
This citation when seen in light of Calvins previous words ( There is no doubt that Adam, when he fell from his state, was by this defection alienated from God. Therefore, even though we grant that Gods image was not totally annihilated and destroyed in him, yet it was so corrupted that whatever remains is frightful deformity (1.15.4 p. 189)) shows the error of Wynkoops assertion that in Calvinism the imago Dei is totally eradicated in Calvinism the image is thought to be totally destroyed, making man wholly and irrevocably corrupt in this life and incapable of any act or word or thought untainted by that corruption (Mildred Bangs Wynkoop, Foundations of Wesleyan-Arminian Theology, (Kansas City: Beacon Hill Press, 1967), 98). This error also leads her to the false connection of Platonistic dualism with Calvins doctrine of depravity. 8 Reinhold Seeberg, Text-Book of the History of Doctrines: History of the Doctrines in the Middle and Modern Ages, Vol. II, trans. Charles E. Hay (Philadelphia: Lutheran Publication Society, 1904), (PDF e-book) 402.
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It pleases the Lord fully to restore whomsoever he adopts into the inheritance of life. And indeed, this restoration does not take place in one moment or one day or one year; but through continual and sometimes even slow advances God wipes out in his elect the corruptions of the flesh, cleanses them of guilt, consecrates them to himself as temples renewing all their minds to true purity that they may practice repentance throughout their lives and know that this warfare will end only at death (3.3.9 p. 601). Yet they [believers] do not obtain full possession of freedom so as to feel no more annoyance form their flesh, but there still remains in them a continuing occasion for struggle whereby they may be exercised; and not only be exercised, but also better learn their own weaknessthere remains in a regenerate man a smoldering cinder of evil, from which desires continually leap forth to allure and spur him to commit sin (3.3.10 p. 602).

How does Calvin define sin? His understanding of this concept is vital to comprehend why the believer remains in it. He defines it over against Augustines view that it is only when either act or consent follows the conceiving or apprehension of it -- that is, the willful act.9 Calvin differs:
We, on the other hand, deem it sin when man is tickled by any desire at all against the law of God. Indeed, we label sin that very depravity which begets in us desires of this sort. We accordingly teach that in the saints, until they are divested of mortal bodies, there is always sin; for in their flesh there resides that depravity of inordinate desiring which contend against righteousness (3.3.10 p. 603).

The very capacity (ability, posse) to sin is sin for Calvin. In regeneration, for Calvin, the guilt of sin not the very substance of sin is removed. He does go further to say that, the sway of sin is abolished (3.3.11). However, sin ceases only to reign; it does not also cease to dwell in themsome vestiges remain; not to rule over them, but to humble them by the consciousness of their own weakness (3.3.11). A further clarification from Calvin is necessary to show why this sin remains:
Since all the capacities of our soul ought to be so filled with the life of God, it is certain that this precept is not fulfilled by those who can either retain in the heart a slight inclination or admit to the mind any thought at all that would lead them away from the love of God into vanity. What then? To be stirred by sudden emotions, to grasp in sense perception, to conceive in the mind are not these power of the soul? Therefore, when these lay themselves open to vain and depraved thought, do they not show themselves to be in such degree empty of the love of God? For this reason, he who does not admit that all desire of the flesh are sins, but that that disease of inordinately desiring which they call tinder is a wellspring of sin, must of necessity deny that the transgression of the law is sin (3.3.11).

This leads him to state, contra to Christian perfection, that we remain in a corrupted state so long as we are encumbered with our body. Thus it come about that, far removed from perfection, we must move steadily forward, and though entangled in vices, daily fight against them (3.3.14 p. 607). Repentance has outward and inward implications in Calvins thought. What he calls the fruits of repentance are the duties of piety toward God, of charity toward men, and in the whole of life, holiness and purity (3.3.16 p. 609). Calvin declares that the duties of piety toward God must
In the background of Augustine, from his argument with Pelagius, is the understanding of human nature as comprised of capacity, will, and action. All three must function for sin to be carried out.
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begin from the inner disposition of the heartmen must cleanse away secret filth in order that an altar may be erected to God in the heart itself. Besides, there are certain outward exercises that we use privately as remedies, either to humble ourselves or to tame our flesh, but publicly as testimony of repentance (Ibid. p. 610).

From here, Calvin clarifies that the Roman Catholic doctrines of penance, confession, and indulgences are not examples of these outward exercises. When coming to his own description of the outward ethical implications of the repentant work initiated, Calvin reminds us that The object of regeneration, as we have said [cf. 3.3.9], is to manifest in the life of believers a harmony and agreement between Gods righteousness and their obedience, and thus to confirm the adoption that they have received as sons (3.6.1 p. 684). Ethical Implications Chapter six in his third book sets the groundwork for what the Life of the Christian Man ought to be. He begins first by laying the scriptural foundation, because our slowness needs many goads and helps, it will be profitable to assemble from various passages of Scripture a pattern for the conduct of life in order that those who heartily repent may not err in their zeal (Ibid). There are two main aspects of the scriptural motivation for the Christian life:
The first is that the love of righteousness, to which we are otherwise not at all inclined by nature, may be instilled and established in our hearts; the second, that a rule be set forth for us that does not let us wonder about in our zeal for righteousnessFrom what foundation may righteousness better arise than from the Scriptural warning that we must be made holy because our God is holy? (3.6.2 p. 685).

He continues to argue strongly for the motivation for holiness based on the believers union with Christ.
When we hear mention of our union with God, let us remember that holiness must be its bond; not because we come into communion with him by virtue of our holiness! Rather, we ought first to cleave unto him so that, infused with his holiness, we may follow whither he callsFor to what purpose are we rescued from the wickedness and pollution of the world in which we are submerged if we allow ourselves throughout life to wallow in these?...For it is highly unfitting that the sanctuary in which he dwells should like a stable be crammed with filth (3.6.2 p. 686).

Calvin further separates himself from Greek Philosophers when he talks about virtue. Indeed, he later states that one would look in vain for the same exhortations as scripture among the philosophers. The philosophers may find motivation to virtue in nature or in some end in it self,
But scripture draws its exhortation from the true fountain. It not only enjoins us to refer our life to God, its author, to whom it is bound; but after it has taught that we have degenerated from the true origin and condition of our creation, it also adds that Christ, through whom we return into favor with God, has been set before us as an example, whose pattern we ought to express in our life (3.6.3 p. 686).

Now Calvin in great rhetorical fashion shows the scriptural basis by which we have been entreated to live holy.
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Ever since God revealed himself Father to us, we must prove our ungratefulness to him if we did not in turn show ourselves his sons [Mal. 1.6; Eph. 5.1; 1 Jn. 3.1]. Ever since Christ cleansed us with the washing of his blood, and imparted this cleansing through baptism, it would be unfitting to befoul ourselves with new pollutions [Eph. 5.26; Heb. 10.10; 1 Cor. 6.11; 1 Pet. 1.15-19]. Ever since he engrafted us into his body, we must take especial care not to disfigure ourselves, who are his member, with any spot or blemish [Eph. 5.23-33; 1 Cor. 6.15; Jn. 15.3-6]. Ever since Christ himself, who is our Head, ascended into heaven, it behooves us, having laid aside love of earthly things, wholeheartedly to aspire heavenward [Col. 3.1ff.]. Ever since the Holy Spirit dedicated us as temple to God, we must take care that Gods glory shine through us, and must not commit anything to defile ourselves with the filthiness of sin [1 Cor. 3.16, 6.19; 2 Cor. 6.16]. Ever since both our souls and bodies were destined for heavenly incorruption and an unfading crown [1 Pet. 5.4], we ought to strive manfully to keep them pure and uncorrupted until the Day of the Lord [1 Thess. 5.23; cf. Phil. 1.10] (3.6.3 p. 687).10

It is undoubtedly clear that in Calvins mind the scriptures implore and imply that the believers life be worthy of the one by whom they are saved. Lest anyone be unclear with Calvin and think his ethic is static and cold, listen to his words when combating those who give lip service only to the moral life.
For it is a doctrine not of the tongue but of life. It is not apprehended by the understanding and memory alone, as other disciplines are, but it is received only when it possesses the whole soul, and finds a seat and resting place in the inmost affection of the heartBut it must enter our heart and pass into our daily living, and so transform us into itself that it may not be unfruitful for us. The philosophers rightly burn with anger against, and reproachfully drive from their flock, those who when they profess an art that ought to be the mistress of life, turn it into sophistical chatter. With how much better reason, then, shall we detest these trifling Sophists who are content to fool the gospel on the tips of their tongues when its efficacy ought to penetrate the inmost affections of the heart, take its seat in the soul, and affect the whole man a hundred times more deeply than the cold exhortations of the philosophers (3.6.4 p. 688)!

Self-Denial With the foundation poured, Calvin not set to show what The Sum of the Christian Life (this is the chapter heading) is, namely, self-denial. This self-denial has benefits partly to [humanity], partly, and chiefly to God (3.7.4 p. 693). Calvin again reminds his reader that selfdenial does not come naturally to our minds and hence we must clear away our natural conceptions in obedience to Scripture. He begins his case with a question:
For how can you perform those works which Paul teaches to be the works of love, unless you renounce yourself, and give yourself wholly to other?...Scripture, to lead us by the hand to this, warns that whatever benefits we obtain form the Lord have been entrusted to us on this condition: that they be applied to the common good of the churchNo surer rule and no more valid exhortation to keep it could be devised than when we are taught that all the gifts we possess have been bestowed by God and entrusted to us on condition that they be distributed for our neighbors benefit (3.7.5 p. 695).

The resident image of God in fellow humans is the impetus for our service to them. In Calvins words:
10

The bracketed sections are original to the Battle edition.

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Scripture helps in the best way when it teaches that we are not to consider that men merit of themselves but to look upon the image of God in all men, to which we owe all honor and loveTherefore, whatever man you meet who needs your aid, you have no reason to refuse to help himbut the image of God, which recommends him to you, is worthy of you giving yourself and all your possessionswe remember not to consider mens evil intention but to look upon the image of God in them, which cancels and effaces their transgressions, and with its beauty and dignity allures us to love and embrace them (3.7.6 p. 396-7)

The work alone of preferring our fellow humans is not enough. For one may do so only in action without any real sense of love or commitment. This is antithetical to what Calvin sees as the scriptural mandate. Now he who merely performs all the duties of love does not fulfill them, even though he overlooks none; but he, rather, fulfills them who does this from a sincere feeling of love (3.7.7 p. 397). The Christian has more required of him/her than the pagans, as has been clearly seen above. Calvin gives three requirements of the Christian as she shows preference for her fellow human.
First, they [Christians] must put themselves in the place of him whom they see in need of their assistance, and pity his ill fortune as if they themselves experienced and bore it, so that they may be impelled by a feeling of mercy and humaneness to go to his aid just as to their ownFurthermore, in giving benefits he [the Christian] will not despise his needy brother or enslave him as one indebted to himself[Finally], each man will so consider with himself that in all his greatness he is a debtor to his neighbors, and that he ought in exercising kindness toward them to set no other limit than the end of his resources; these as widely as they are extend, ought to have their limits set according to the rule of love (3.7.7 p.397-8).

As Calvin said at the start, the chief part of self-denial looks to God. To this final aspect we now turn. The beginning of self-denial is the repudiation of self-ambition and vain hope for wealth or poverty. We ought neither desire nor hope for, nor contemplate, any other way of prospering than by the Lords blessing (3.7.8 p. 699). The very character of self-denial looks to God for everything; prosperity is not sought in wealth or poverty but in God alone. Our energies are to be directed toward those things which ensure the love of righteousness. In this regard, self-denial is submitting ones self to God over against our desires.
Therefore, he alone has duly denied himself who has so totally resigned himself to the Lord that he permits every part of his life to be governed by Gods will. He who will be thus composed in mind, whatever happens, will not consider himself miserable nor complain of his lot with ill will toward God (3.7.10 p. 700).

One of the benefits, in Calvins judgment, of self-denial in virtue of Gods will is that there is real comfort when the believer is faced with hardship, which he/she is bound to be. In fact, Calvin calls his readers to an even higher position of self-denial identification with Christ, the bearing of the cross. Jesus, as the first born, sets the stage for what being a son or daughter will look like in Gods economy.
Why should we exempt ourselves, therefore, from the condition to which Christ our Head had to submit, especially since he submitted to it for our sake to show us an example of patience in himself? Therefore, the apostle teaches that God has destined all his children to the end that they be conformed to Christ (3.8.1 p.702).

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Our solidarity with Christ in the suffering of the cross whereby we too bear the cross of suffering, affliction, and hardship is a part of the sanctification process for Calvin. Our bearing the cross is a sure way that God uses to transform us into the image of his Son, Jesus. Being continually under the weight of the cross is necessary because: First, as we are by nature too inclined to attribute everything to our fleshunless our feebleness be shown, as it were, to our eyeswe readily esteem our virtue above its due measure (3.8.2 p. 703). The cross serves to humble the believer and point him/her to the true source of his/her strength the second aspect. As Calvin says, Thus humbled, we learn to call upon his power, which alone makes us stand fast under the weight of afflictions (Ibid.). Bearing the cross also serves the function as Gods punishment to his children.
Scripture furnishes a far better conception when it says that the Lord chastens us by adversities so that we may not be condemned along with the world [1 Cor. 11.32]. Therefore, also, in the very harshness of tribulations we must recognize the kindness and generosity of our Father toward us, since de does not even then cease to promote our salvation. For he afflicts us not to ruin or destroy us but, rather, to free us from the condemnation of the world (3.8.6 p. 706).

Conclusion We have seen that in Calvin sanctification begins in repentance. Contrary to some characterizations of his view, Calvin has a robust sanctification. It is a process that is never complete in this life but expects transformation of the life and heart. The implications of sanctification are theological and sociological. It affects the believer on a holistic level: spiritually, emotionally, and socially. There are real and practical ethical out-workings, although Calvin does not offer us a list of dos and donts or shoulds and should-nots. He does make clear that as a result of repentance understood in his terms there should be real change in the believer that is inward (even to the affections) and outward (even to ones neighbor) and this change will be an ongoing intentional process directed by God and intentionally sought and submitted to by the believer. We close, allowing Calvin himself to sum up sanctification seen in self-denial and specifically in bearing the cross.
Now we see how many good things, interwoven, spring from the cross. For, overturning that good opinion which we falsely entertain concerning our own strength, and unmasking our hypocrisy, which affords us delight, the cross strikes at our perilous confidence in the flesh. It teaches us, thus humbled, to rest upon God alone, with the result that we do not faint or yield. Hope, moreover, follows victory in so far as the Lord, by performing what he has promised, establishes his truth for the time to come. Even if these were the only reasons, it plainly appears how much we need the practice of bearing the cross (3.8.3 p.704) Thus, lest in the unmeasured abundance of our riches we go wild; lest, puffed up with honors, we become proud; lest, swollen with other good thingseither of the soul or of the body, or of fortunewe grow haughty, the Lord himself, according as he sees it expedient, confront us and subjects and restrains our unrestrained flesh with the remedy of the cross (3.8.5 p. 706). We are, then, most perverse if when he declares his benevolence to us and the care that he takes for our salvation, we cannot bear him. Scripture teaches that this is the difference between unbelievers and believers: the former, like slaves of inveterate and double-dyed wickedness, with chastisement become only worse and more obstinate. But the latter, like freeborn sons, attain repentance. Now you must choose in which group you would prefer to be numbered. But since we have spoken concerning this matter elsewhere, content with a brief reference, I shall stop here (3.8.6 p. 706-7).

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