In studying the Reformed view of Sanctification I came across the idea of "Definitive Sanctification." Definitive Sanctification seems to refer to our ability to be sanctified, or more clearly to sanctify or purify ourselves. I cannot seem to understand the need for this terminology as a distinct idea from Regeneration. If there is a functional purpose for the term Definitive Sanctification I would appreciate someone clearing it up for me. If there is not, is there really a need to clutter up the already complicated jargon of theology?
I'm not sure that by placing the term in a particular ordo salutis is exceedingly helpful. How would you define or describe definitive sanctification in that system?
I am sorry you did not find the Order of Salvation (OOS) helpful. In my understanding of the WHOLE of salvation their are TWO uses of Sanctification in Scripture.
While sanctification is normally thought of as only a progressive work following upon justification and adoption, the N.T. often represents it as a "once for all" definitive act as well (Acts 20:32; 1 Cor1:2; 1 Cor 6:11; Eph 5:26, et. al.). Therefore the OOS MUST include a place for definitive sanctification. Being a definitive act following upon faith in Christ (Acts 26:18), it MUST be positioned in the OOS as a concomitant act with justification and adoption (which also follow upon faith in Christ). Thus, the reason for the OOS to show its proper placement and thus also show its difference from Regeneration, which is an act NOT following faith--like conversion, but necessary prior to it. There is some excellent material in A New Systematic Theology of the Christian Faith, by R. Reymond.
It is not that I did not find or do not find the Ordo helpful, it was just not sufficient for clarifying what is definitive sanctification. I agree that there are texts speaking about it as definitive, as you point out, but I was interested in hearing what you believe actually takes place in definitive sanctification. For instance, we can give a description of adoption or justification as found in the Westminster Standards, but what would be the corresponding definitive and divine act in this case?
Just as the ground of the Christian's justification is Christ's imputed righteousness, which saving benefit every Christian receives the moment he becomes a partaker of Christ through faith, so the ground of the Christian's definitive sanctification is his real spiritual union with Christ in his death, burial, and resurrection into which saving union every Christian actually brought the moment he becomes a partaker with Christ through faith (Rom 6:1-14; 2 Cor 5:14-15). In other words, not only is the Christian accounted righteous vis-a-vis the law, he is also constituted holy by God vis-a-vis the power and mastery of sin. It is not simply positional holiness that is envisioned by definitive sanctification; it is a real existential breach with the reign and mastery of sin, which breach is created by the Christian's actual union with Christ in his death and resurrection, and which is decisive and definite as are Christ's death and resurrection. Murray in his Collected writings has more on this 2:279-280.
This does not mean that the Christian receives personally and existentially, sinless perfection the moment he trusts in Christ: this would leave no room for progressive sanctification (besides the entire sanctification awaits Christ's return 1 Thess 5:23 and of course 1 John 1:8 would apply as well). But, what it does mean is that every Christian, the moment he becomes a Christian, by virtue of his union with Christ, is instantly constituted a "saint" and enters into a new relationship with respect to the former reign of sin in his life and with God himself, in which new relationship he ceases to be a slave to sin and becomes a servant of Christ in God. Commentary by R. Reymond.
I don't know if Joe has answered your question to your satisfaction, but regeneration and definitive sanctification are not synonyms. As Joe has pointed out there is an order of salvation that takes place by the grace of God in the life of a believer. Regeneration is the quickening work of the Holy Spirit which awakens us from death to life while sanctification along with justification are complete by our union with Christ. Yet in another sense we participate in this progressive work of sanctification in our lives.
This doctrine of definitive sanctification states that a radical break with the power and dominion of sin occurs because of the believers spiritual union with Christ in his death and resurrection. Dr. Robert Reymond writes of this doctrine: "The doctrine of definitive sanctification does not mean that the Christian actually achieves, personally and existentially, sinless perfection the moment he trusts Christ; this would leave no room for progressive sanctification. Besides, entire sanctification awaits the coming of our Lord Jesus Christ (1 Thess. 5:23). And the Christian who says he has no sin is deceiving himself and the truth is not in him (1 John 1:8). But what it does mean is that every Christian, the moment he becomes a Christian, by virtue of his union with Christ, is instantly constituted a 'saint' and enters into a new relationship with respect to the former reign of sin in his life and with God himself, in which new relationship he ceases to be a slave to sin and becomes a servant of Christ and of God. And the Christian is to take this breach with sin, constituted by his union with Christ, as seriously as God does and stop 'presenting the members of his body to sin as instruments of unrighteousness' and start 'presenting himself to God as one alive from the dead, and his members as instruments [or servants] of righteousness to God' (Rom. 6:13,19). He has Paul's own assurance that 'sin will not lord it over him' (Rom. 6:14)" (A New Systematic Theology of the Christian Faith by Dr. Robert Reymond, p. 758-759).
Wes
When I survey the wondrous cross on which the Prince of Glory died, my richest gain I count but loss and pour contempt on all my pride. - Isaac Watts
Thanks to everyone who posted. Thanks especially to Joe for his "definitive" response...(ha, ha, ha) I was really struggling with the terminology, but all your responses have helped me gain perspective.
At least we're both in agreement on what the Bible teaches.