Struggling With Old Habits After Salvation

The Struggle with Old Habits After Salvation

The Christian doctrine of sanctification acknowledges that believers continue to struggle with sinful habits after salvation. This struggle is rooted in the biblical teaching that regeneration does not immediately eradicate the effects of sin. According to Charles Hodge, regeneration involves the implanting of a new principle or form of life, but it does not result in the immediate and entire deliverance of the soul from all sin ^[3].

The Bible warns that failing to overcome old habits can lead to spiritual backsliding. In Hebrews 12:17, the author notes that Esau was unable to inherit the blessing despite seeking it with tears, illustrating the danger of neglecting spiritual growth. Similarly, Revelation 3:2 exhorts the church in Sardis to wake up and hold fast to what remains, as the Lord has found no works of theirs perfected before God ^{[1, 2]}.

The early Church Fathers recognized the ongoing struggle with sin. Augustine described his own experience of being torn between his old nature and his new life in Christ, highlighting the need for ongoing repentance and renewal ^[10]. John Chrysostom also emphasized the importance of reforming one's habits, noting that overcoming initial vices can lead to greater strength in resisting subsequent temptations ^[9].

Theological traditions differ in their understanding of the relationship between salvation and the struggle with old habits. The Reformed tradition, as represented by John Calvin, emphasizes that believers are renewed by the Spirit, but this renewal is a progressive work that continues throughout their lives ^[8]. Calvin notes that believers are "changed into the same image from glory to glory, as by the Spirit of the Lord" (2 Cor. 3:18). In contrast, the Catholic tradition, as represented by Thomas Aquinas, understands the forgiveness of sin to remove the guilt of mortal sin, but acknowledges that the remnants of sin, such as dispositions and habits, remain unless addressed through penance ^[4].

The Lutheran tradition, as expressed in the Augsburg Confession, emphasizes the importance of teaching the pure doctrine of the Gospel and avoiding traditions that cannot be kept with a good conscience ^[6]. This concern for maintaining a clear understanding of the Gospel is echoed in the warnings against apostasy found in Hebrews 6:6, where the author cautions against falling away from the faith and needing to be renewed again ^[5].

The struggle with old habits after salvation is a complex issue that involves both the work of the Spirit and the believer's response. As Hodge notes, the believer must "walk in the Spirit" and "put on the new man" in order to overcome the flesh and its lusts ^{[12, 8]}. The Eastern Orthodox tradition, as represented by John Chrysostom, also emphasizes the importance of personal effort in overcoming vice and cultivating virtue ^[9].

Ultimately, the Christian hope is not that believers will achieve sinless perfection in this life, but that they will be progressively renewed into the image of Christ. As Calvin notes, the victory of faith consists in Christ's resurrection, and believers are justified through his death and resurrection ^[7]. The ongoing struggle with old habits serves as a reminder of the need for ongoing repentance, renewal, and reliance on the Spirit's power.

The biblical warnings against spiritual backsliding and the patristic emphasis on the need for ongoing repentance and renewal underscore the importance of perseverance in the Christian life. As Tertullian notes, the Christian must not look back to their old life, but rather press on towards the goal of spiritual maturity ^[11]. The various theological traditions represented in the sources all emphasize the need for believers to actively engage in their sanctification, even as they acknowledge the ongoing struggle with sin.

The struggle with old habits after salvation is a universal aspect of the Christian experience, and one that requires a nuanced understanding of the complex interplay between the work of the Spirit and the believer's response. By examining the biblical teaching, patristic insights, and theological traditions on this topic, believers can gain a deeper understanding of the challenges and opportunities involved in living a life transformed by the Gospel.

Sources

Hebrews “Hebrews 12:17 (YLT) — for ye know that also afterwards, wishing to inherit the blessing, he was disapproved of, for a place of reformation he found not, though with tears having sought it.”
Revelation “Wake up, and keep the things that remain, which you were about to throw away, for I have found no works of yours perfected before my God. -- Revelation 3:2”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: § 2. Wherein it consists. Admitting sanctification to be a supernatural work, the question still remains, What does it consist in? What is the nature of the effect produced? The truth which lies at the foundation of all the Scriptural representations of this subject is, that regeneration, the quickening, of which believers are the subject, while it involves the implanting, or communication of a new principle or form of life, does not effect the immediate and entire deliverance of the soul from all sin. A man raised from the dead may be an”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Effect of Penance, As Regards the Pardon of Mortal Sin, Art. 5: Article: Whether the remnants of sin are removed when a mortal sin is forgiven? I answer that, Mortal sin, in so far as it turns inordinately to a mutable good, produces in the soul a certain disposition, or even a habit, if the acts be repeated frequently. Now it has been said above (Article [4]) that the guilt of mortal sin is pardoned through grace removing the aversion of the mind from God. Nevertheless when that which is on the part of the aversion has been taken awa”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:6: If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Gal 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (Heb 6:1). to renew them again--They have been "once" (Heb 6:4) already renewed, or made anew, and now they need to be "renewed" over "again." crucify to themselve”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 69 But the bishops might easily retain the lawful obedience of: 69 But the bishops might easily retain the lawful obedience of the people if they would not insist upon the observance of such traditions as cannot be kept with a good conscience. 70 Now they command celibacy; they admit none unless they swear that they will not teach 71 the pure doctrine of the Gospel. The churches do not ask that the bishops should restore concord at the expense of their honor; which, nevertheless, 72 it would be proper for good pastors to do. They ask only that they would r”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: his death, but by his resurrection, that we are said to be begotten again to a living hope ( 1 Pet. 1:3 ); because, as 447 he, by rising again, became victorious over death, so the victory of our faith consists only in his resurrection. The nature of it is better expressed in the words of Paul, “Who (Christ) was delivered for our offences, and was raised again for our justification,” ( Rom. 4:25 ); as if he had said, By his death sin was taken away, by his resurrection righteousness was renewed and restored. For how could he by dyi”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord.” Again, “Be renewed in the spirit of your minds” and “put ye on the new man, which after God is created in righteousness and true holiness.” Again, “Put ye on 516 the new man, which is renewed in knowledge after the image of him that created him.” 310 310 2 Cor. 3:18 ; Eph. 4:23, 24 ; Col. 3:10 ; 2 Cor. 4:16 . Accordingly through the blessing of Christ we are renewed by that regeneration into the righteousness of God from which we had falle”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: insidiousness; again, wicked lust, uncleanness, lewdness, fornication, adultery; again, envy, emulation, anger, wrath, rancor, revenge, blasphemy, and numberless others. If we effect a reformation in the first instances, not only in them will the success have been achieved, but through them in the following cases also. For reason has then gained more strength to overthrow those other vices. For instance, if he, who has frequently sworn, once extirpates that satanic habit, he has not only gained this point, but a habit of piety in other respects will ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XI.--IN WHAT MANNER THE SPIRIT STRUGGLED WITH THE FLESH, THAT IT MIGHT BE FREED FROM THE BONDAGE OF VANITY. (part 1): 25. Thus was I sick and tormented, accusing myself far more severely than was my wont, tossing and turning me in my chain till that was utterly broken, whereby I now was but slightly, but still was held. And Thou, O Lord, pressedst upon me in my inward parts by a severe mercy, redoubling the lashes of fear and shame, lest I should again give way, and that same slender remaining tie not being broken off, it should recover str”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. VI.--EXAMPLES OF SUCH OFFENCES UNDER THE OLD DISPENSATION NO PATTERN FOR THE DISCIPLES OF THE NEW. BUT EVEN THE OLD HAS EXAMPLES OF VENGEANCE UPON SUCH OFFENCES. (part 1): Plainly, if you show by what patronages of heavenly precedents and precepts it is that you open to adultery alone--and therein to fornication also--the gate of repentance, at this very line our hostile encounter will forthwith cross swords. Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things,[3] not to look backwards”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: 16, 17 . This I say then, “Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.” Again, in Ephesians vi. 10-18 , in view of the conflict which the believer has to sustain with the evils of his own heart and with the powers of darkness, the Apostle exhorts his brethren to be strong in the Lord, and in the power of his might. . . . . “Wherefore take unto you the”

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