Sanctification through Trials and Tribulations in Scripture
The concept of sanctification through trials and tribulations is a complex and contested topic across various Christian traditions. At its core, sanctification refers to the process of being made holy or set apart for God's purposes. Trials and tribulations are seen as a means to achieve this sanctification, but different traditions interpret the role and significance of these trials in distinct ways.
One position, represented by the Reformed tradition, emphasizes that trials and tribulations are a crucial aspect of the sanctification process. According to John Calvin, trials "seal the adoption" of believers, serving as a manifestation of God's righteousness [7]. This view is supported by 1 Peter 3:14, which states that suffering for righteousness' sake is a means of sanctification [6]. The Puritan tradition, as represented by Matthew Henry, also highlights the importance of trials in sanctification, citing John 17:17, where Jesus prays for his disciples to be sanctified through God's truth [5].
In contrast, the Eastern Orthodox tradition, as represented by John of Damascus, focuses on the role of Scripture in sanctification. According to John, Scripture testifies to Christ and is essential for understanding the path to salvation [9]. While trials are not explicitly mentioned, the emphasis on Scripture suggests that the Orthodox tradition views sanctification as a process guided by the Word of God.
The Catholic tradition, as represented by Thomas Aquinas, understands sanctification as being closely tied to the sacraments. Aquinas argues that words are necessary for the signification of sacraments, highlighting the importance of ritual and liturgy in the sanctification process [8].
Despite these differences, all positions agree that sanctification is a work of God, effected through various means, including the Word of God and the Holy Spirit [3, 4]. The biblical basis for this understanding is rooted in passages such as 1 Timothy 4:5, which states that believers are sanctified through the Word of God and prayer [1, 2].
The divergence in traditions can be attributed to differing hermeneutical commitments and prior doctrinal premises. For instance, the Reformed tradition's emphasis on trials as a means of sanctification stems from their understanding of the sovereignty of God and the role of suffering in the life of the believer. In contrast, the Catholic tradition's focus on sacraments reflects their understanding of the importance of ritual and liturgy in the life of the Church.
Sources
- I Timothy “I Timothy 4:5 (YLT) — for it is sanctified through the word of God and intercession.”
- 1 Timothy “1 Timothy 4:5 (NASB) — for it is sanctified by means of the word of God and prayer.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Sanctification — Is separation to the service of God -- Ps 4:3; 2Co 6:17. Effected by God. -- Eze 37:28; 1Th 5:23; Jude 1:1. Christ. -- Heb 2:11; 13:12. The Holy Spirit. -- Ro 15:16; 1Co 6:11. In Christ -- 1Co 1:2. Through the atonement of Christ -- Heb 10:10; 13:12. Through the word of God -- Joh 17:17,19; Eph 5:26. Christ made, of God, to us -- 1Co 1:30. Saints elected to salvation through -- 2Th 2:13; 1Pe 1:2. All saints are in a state of -- Ac 20:32; 26:18; 1Co 6:11. The Church made glorious by -- Eph 5:26,27. Should lead to Mortification of sin. -- 1Th 4:3,4. Ho”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Sanctification — Involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:1”
- John (Nonconformist/Puritan) “Matthew Henry on John 17:17: The next thing he prayed for for them was that they might be sanctified; not only kept from evil, but made good. I. Here is the petition (Joh 17:17): Sanctify them through thy truth, through thy word, for thy word is truth; it is true - it is truth itself. He desires they may be sanctified, 1. As Christians. Father, make them holy, and this will be their preservation, Th1 5:23. Observe here, (1.) The grace desired - sanctification. The disciples were sanctified, for they were not of the world; yet he prays, Father sanctify them, that is, [1.] "Confirm the work of s”
- 1 Peter (Baptist/Reformed) “John Gill on 1 Peter 3:14: But and if ye suffer for righteousness sake,.... For the doctrine of justification by the righteousness of Christ, which was the great stumbling block to the Jews, and on account of which they persecuted the Christians; it being not after man, nor according to the carnal reason of men, and was contrary to the method they had fixed on, and what excluded boasting in them, and was thought to be a licentious doctrine; and for a righteous cause, for professing Christ and his Gospel; for vindicating both which, whoever did must expect to suffer persecution; and also for li”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 9.4: a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. ( Matthew 21:44 .) And that from God . This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), What is a Sacrament?, Art. 6: Article: Whether words are required for the signification of the sacraments? I answer that, The sacraments, as stated above (Articles [2],3), are employed as signs for man's sanctification. Consequently they can be considered in three ways: and in each way it is fitting for words to be added to the sensible signs. For in the first place they can be considered in regard to the cause of sanctification, which is the Word incarnate: to Whom the sacraments have a certain conformity, in that the word is joined to the ”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 93: 89b Chapter XVII .— Concerning Scripture 2514 2514 This chapter is wanting in Cod. R . 3547. . It is one and the same God Whom both the Old and the New Testament proclaim, Who is praised and glorified in the Trinity: I am come , saith the Lord, not to destroy the law but to fulfil it 2515 2515 St. Matt. v. 17 . . For He Himself worked out our salvation for which all Scripture and all mystery exists. And again, Search the Scriptures for they are they that testify of Me 2516 2516 St. John v. 39 . . And the Apostle says, God”