The
contention of many Reformed apologists is that any view of justification that
does not hold, as they do, that justification is external, forensic, static, and
is strictly monergistic compromises the sovereignty of God. However, this can
be diffused rather easily by Latter-day Saints using Reformed theology against
itself. In Reformed theology, sanctification, unlike justification, is synergistic
(the Christian cooperates with God in the process); is not external but
internal to the person, and is not static—instead, one’s sanctification can
increase or decrease with the performance of good works and sins. Furthermore, sanctification
in Reformed theology is less forensic and much more “familial,” with God acting
like a loving father instead of a strict judge. And yet, Reformed theology would
hold that, even within the realm of sanctification, God is sovereign, so the
claim of their view of the nature of justification preserves the sovereignty of
God, if they were consistent, would have to jettison their theology of
sanctification. Note the following from the 1647 Westminster Confession of
Faith. Chapter XIII: “Of Sanctification”:
I. They who are effectually called and
regenerated, having a new heart and a new spirit created in them, are further sanctified
really and personally, through the virtue of Christ’s death and resurrection, by his Word and Spirit dwelling in them;
the dominion of the whole body of sin is destroyed, and the several lusts
thereof are more and more weakened and
mortified, and they more and more quickened and strengthened, in all saving
graces, to the practice of true holiness, without which no man shall see
the Lord.
II. This
sanctification is throughout in the whole man, yet imperfect in this life;
there abideth still some remnants of corruption in every part, whence ariseth a
continual and irreconcilable war,
the flesh lusting against the spirit, and the spirit against the flesh.
III. In which war, although the remaining
corruption for a time may much prevail, yet, through the continual supplying of strength from the sanctifying Spirit
of Christ, the regenerate part doth overcome; and so the saints grow in grace,
perfecting holiness in the fear of God. (Philip Schaff, The Creeds of Christendom, vol. III: The Evangelical Protestant Creeds
[revised by David S. Schaff; New York: Harper and Row, 1931; repr., Grand
Rapids, Mich.: Baker Books, 2007],629-30, emphasis added)
Elsewhere,
in Chapter XVI “Of Good Works,” we find the following:
III. Their ability to do good works is not at
all of themselves, but wholly from the Spirit of Christ. And that they may be
enabled thereunto, besides the graces they have already received, there is
required an actual influence of the same Holy Spirit to work in them to will
and to do of his good pleasure; yet are they not hereupon to grow negligent, as
if they were not bound to perform any duty unless upon a special motion of the
Spirit; but they ought to be diligent in stirring up the grace of God that is
in them.
IV. They who in their obedience attain to the greatest height which is possible in
this life, are so far from being able to supererogate and to do more than God
requires, as that they fall short of much which in duty they are bound to
do.
. . .
VI. Yet, notwithstanding the persons of
believers being accepted through Christ, their
good works are also accepted in him, not as though they were in this life
wholly unblamable and unreprovable in God’s sight; but that he, looking upon
them in his Son, is pleased to accept and reward that which is sincere, although
accompanied with many weaknesses and imperfections. (Ibid., 633-34, 635, emphasis added)
