Irresistible Grace in Sanctification?

[prism]

Philippians 2:12-13 [NASB20]​

So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who is at work in you, both to desire and to work for [His] good pleasure.​

I didn't see anyone else mention it, but this immediately came to my mind ... God, in his grace (unmerited favor), irresistible working from INSIDE us to DESIRE and to DO ... that sure sounds like Sanctification to me.

Monergism ... it isn't JUST for Sotieriology.

Thank you, but when one adds this...

Matthew 11:29 NASB95
Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you WILL FIND REST FOR YOUR SOULS.

...it sounds a bit synergistic

 

[prism]

I believe sanctification is all of grace. It's monergistic. Salvation is of the Lord, all of it, which includes sanctification.


Are you thinking of Perfectionism?

In mentioning Wesleyism I was thinking more of Thomas the Choo, Choo..."I think I can, I think I can"

 

[Hobie]

We speak of irresistible Grace in calling, justification and glorification, what about in (actual) sanctification? Or is that a Wesleyan concept?

And yet we see resistance, so we have free will...

John 6:70 - Peter's Confession of Faith

Jesus answered them, Have I not chosen you, the Twelve? Yet one of you is a devil!

biblehub.com

 

[Carbon]

And yet we see resistance, so we have free will...

John 6:70 - Peter's Confession of Faith

Jesus answered them, Have I not chosen you, the Twelve? Yet one of you is a devil!

biblehub.com

How do you figure that?

 

[prism]

And yet we see resistance, so we have free will...

John 6:70 - Peter's Confession of Faith

Jesus answered them, Have I not chosen you, the Twelve? Yet one of you is a devil!

biblehub.com

The real question would be, ‘Is God’s resistance greater than our resistance?’

Regarding the poster, Peter still had some growing to do.

John 15:2 NASB95
Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit.

 

[Eleanor]

That has nothing to do with the I in TULIP. People resist God and His desires every day. Irresistible Grace is about God, not man. God's grace accomplishes its purpose.

That has everything to do with irresistible grace.

God and his desires are not grace. Grace is enabling power, which no one resists because the enablement is desirable to him.

 

[Eleanor]

So, we are saved by grace and sanctified by works of the law?

We are sanctified by obedience in the Holy Spirit, which leads to righteousness leading to holiness (Ro 6:16, 19, 22).

 

[Eleanor]

He can choose to do good things sometimes but he can't always choose to good all the time. Because he doesn't want to. The term free will is usually used in connection with our will is so free it can choose Christ on its own. But it isn't because we are enslaved by sin and our will right along with the rest of us.

Free will is the moral power to make all moral choices. We can't do that.
We can make some moral choices, but we can't make the moral choice to be sinless in thought, word and deed at all times.

Limited moral power is called free agency, rather than free will.

Fallen man has free agency, the moral power to choose, without external force or constraint, what he prefers.

 

[donadams]

That is a contradiction. An oxymoron if you will. How can something be both efficacious and resistible at the same time and in the same place?

Efficacious in those who accept it and cooperate with it, and bear fruit

Thanks

 

[Arial]

Efficacious in those who accept it and cooperate with it, and bear fruit

Thanks

That did nothing to change the oxymoron of efficacious but resistable. Now you have something that is efficacious but requires cooperation to be so.

 

[Josheb]

That has everything to do with irresistible grace.

God and his desires are not grace. Grace is enabling power, which no one resists because the enablement is desirable to him.

Again, Irresistible Grace has nothing to do with whether or not the one being saved can or cannot resist. The Irresistible has to do with God accomplishing His purpose or work with the grace He asserts. Everything to do with God. Nothing to do with human. It is a common misconception to think irresistible grace has something to do with whether or not the human can resist God's grace but that is not what IG is about. It is very important to remember Calvinist soteriology is monergistic. EVERYTHING in Tulip is about God's ability, God's work, not human anything. Even the "T" in TULIP isn't specifically about human inability; it's about the total effect of sin of salvation. The following are all misconceptions about TULIP....

T = humans can't save themselves
U = human conditions are not a basis for selection
L = human choice or action don't saves in any or certain circumstances
I = humans can/cannot resist
P = human persistence and perseverance will result in eventual salvation

Commonly held views that may 0r may not be correct..... but they have nothing to do with TULIP

T = the depraving effect of sin is total when it comes to salvation;
U = God conditioned His election on His will and Purpose alone
L = God applies atonement for some from among those already dead in sin
I = God accomplishes His plan and purpose for the grace He asserts in salvation
P = God persists and preserves those He saves.

Sin, God, God, God, God and not sin, human, human, human, human. Calvinist soteriology is not human-centric. It is monergistic, or God-centric (theocentric). monergism = mono + genesis = one source, origin, or cause. One and only one. Everything about Calvinism is monergistic. Synergism is the side of the debate that asserts some synthesis of human involvement with God's involvement, not monergism.

It's important: frame the particulars in theocentric manner.

 

[donadams]

That did nothing to change the oxymoron of efficacious but resistable. Now you have something that is efficacious but requires cooperation to be so.

Jn 15:4 ain’t automatic we have to do something
Obedience is a virtue of Jesus Christ

Thanks

 

[atpollard]

FYI: IRRESISTIBLE GRACE as first presented in the Canons of Dort (responding to the 5 Remonstrances of the Arminians):

First Head of Doctrine​

Of Divine Predestination​

Article 1
As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle, “that every mouth may be stopped, and all the world may become guilty before God” (Rom. 3:19). And verse 23: “For all have sinned, and come short of the glory of God.” And Romans 6:23: “For the wages of sin is death.”

Article 2
But in this the love of God was manifested, that He sent His only begotten Son into the world, that whosoever believeth on Him should not perish, but have everlasting life. “In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him” (1 John 4:9). “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).

Article 3
And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings to whom He will and at what time He pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. “How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent?” (Rom. 10:14–15).

Article 4
The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Savior by a true and living faith, are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.

Article 5
The cause or guilt of this unbelief, as well as of all other sins, is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8). “For unto you it is given in the behalf of Christ, not only to believe on Him,” etc. (Phil. 1:29).

Article 6
That some receive the gift of faith from God and others do not receive it proceeds from God’s eternal decree, for “known unto God are all His works from the beginning of the world” (Acts 15:18). “Who worketh all things after the counsel of His own will” (Eph. 1:11). According to which decree, He graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while He leaves the non-elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation revealed in the Word of God, which though men of perverse, impure and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.

Article 7
Election is the unchangeable purpose of God, whereby, before the foundation of the world, He hath out of mere grace, according to the sovereign good pleasure of His own will, chosen, from the whole human race, which had fallen through their own fault from their primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect, and the foundation of salvation. This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by Him, and effectually to call and draw them to His communion by His Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of His Son, finally, to glorify them for the demonstration of His mercy and for the praise of His glorious grace, as it is written: “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved” (Eph. 1:4–6). And elsewhere: “Whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified them He also glorified” (Rom. 8:30).

Article 8
There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and New Testament; since the Scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which He hath chosen us from eternity, both to grace and glory, to salvation and the way of salvation, which He hath ordained that we should walk therein.

Article 9
This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holi ness, etc.; therefore election is the fountain of every saving good, from which proceeds faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle: “He hath chosen us [not because we were but] that we should be holy, and without blame, before Him in love” (Eph. 1:4).

Article 10
The good pleasure of God is the sole cause of this gracious election, which doth not consist herein, that out of all possible qualities and actions of men God has chosen some as a condition of salvation; but that He was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to Himself, as it is written, “For the children being not yet born, neither having done any good or evil,” etc., it was said (namely to Rebecca): “The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated” (Rom. 9:11-13). “And as many as were ordained to eternal life believed” (Acts 13:48).

 

[atpollard]

Article 11
And as God Himself is most wise, unchangeable, omniscient and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.

Article 12
The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God — such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.

Article 13
The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election in those who refuse to walk in the ways of the elect.

Article 14
As the doctrine of divine election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures, both of the Old and New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God’s most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High. “For I have not shunned to declare unto you all the counsel of God” (Acts 20:27); “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor?” (Rom. 11:33–34); “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Rom. 12:3); “Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb. 6:17–18).

Article 15
What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred Scripture that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in His just judgment to follow their own ways, at last for the declaration of His justice, to condemn and perish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin (the very thought of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and avenger thereof.

Article 16
Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.

Article 17
Since we are to judge of the will of God from His Word which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children whom it pleaseth God to call out of this life in their infancy.

Article 18
To those who murmur at the free grace of election and just severity of reprobation, we answer with the apostle: “Nay but, O man, who art thou that repliest against God?” (Rom. 9:20), and quote the language of our Savior: “Is it not lawful for Me to do what I will with Mine own?” (Matt. 20:15). And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom. 11:33–36).

 

[atpollard]

Note also Articles 8 and 9 in the Second Head:

Second Head of Doctrine​

Of the Death of Christ and the Redemption of Men Thereby​

Article 1
God is not only supremely merciful, but also supremely just. And His justice requires (as He hath revealed Himself in His Word), that our sins committed against His infinite majesty should be punished, not only with temporal, but with eternal punishment, both in body and soul; which we cannot escape unless satisfaction be made to the justice of God.

Article 2
Since therefore we are unable to make that satisfaction in our own persons or to deliver ourselves from the wrath of God, He hath been pleased in His infinite mercy to give His only begotten Son, for our surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf.

Article 3
The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

Article 4
This death derives its infinite value and dignity from these considerations because the person who submitted to it was not only really man and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.

Article 5
Moreover, the promise of the gospel is, that whosoever believeth in Christ crucified, shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel.

Article 6
And whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

Article 7
But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God, given them in Christ from everlasting, and not to any merit of their own.

Article 8
For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in His own presence forever.

Article 9
This purpose proceeding from everlasting love towards the elect has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love and faithfully serve Him as their Savior, who as a bridegroom for his bride, laid down His life for them upon the cross, and which may celebrate His praises here and through all eternity.

 

[Eleanor]

Again, Irresistible Grace has nothing to do with whether or not the one being saved can or cannot resist.

That is precisely what it has to do with, which is why it is called irresistible.

 

[Arial]

That is precisely what it has to do with, which is why it is called irresistible.

Actually it is called irresistible grace so the acronym will spell TULIP. The true theology is effectual grace. As it says in Is 55:10-11 For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empt, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.

When God sends grace to save it saves.

 

[Eleanor]

Actually it is called irresistible grace so the acronym will spell TULIP.

Interesting.

But do not some claim that salvation from God is resisted?

The true theology is effectual grace. As it says in Is 55:10-11 For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empt, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.

When God sends grace to save it saves.

 

[Arial]

But do not some claim that salvation from God is resisted?

Yes and it is based on the use of the I "irresistible grace" to spell tulip. Not on the actual teaching that is behind it. It is the root cause of many a strawman argument. The actual teaching, effectual grace, is about God and His actions, not man's response to God's actions.

 

[Josheb]

Actually it is called irresistible grace so the acronym will spell TULIP. The true theology is effectual grace. As it says in Is 55:10-11 For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empt, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.

When God sends grace to save it saves.

Interesting.

But do not some claim that salvation from God is resisted?

Yes, but that has nothing to do with the "I" in TULIP or as Arial has clarify, effectual grace. All five letters in TULIP are somewhat mis-named. That's one of the reasons "five-point Calvinism" confuses some and so many strawmen are argued. I have often said the number one problem in the Arm v Cal debate is each side getting their own position wrong. The number two problem is getting the other side's position(s) correct . Failures in both categories lead to strawmen, and arguing strawmen is never persuasive. Obvious examples would be the Cal who denies free will, or the Pelagian who thinks s/he is Arminian. Happens a lot.

In this case "Irresistible Grace" simply means God accomplishes what He sets out to accomplish when asserting His grace or, as Arial wonderfully posted, when God sends grace to save it saves. It is effective.