34
1:2), several theologians of sanctification, in the Reformed tradition especially, point to Christ
and to the central role of our union with him. Hoekema, for example, argues for the fundamental
principle that we as Christians are "sanctified in union with Christ." He cites 1 Cor 1:30 and
argues, "Christ not only brought about our sanctification; He is our sanctification. If we are one
with Christ, we are being sanctified; and the only way we can be sanctified is through being one
with Christ."
61
Sinclair Ferguson is perhaps even stronger in this conviction,
62
and indeed he
spends seven pages of his essay exegeting Rom 6:1-14, arguing that our sanctification comes as
by Gods grace through faith, we are united with Christ in his death and resurrection.
63
The
point is that the centrality of Christ and the foundational role of our union with him needs to be
accentuated. Christ relates to our sanctification and spiritual formation not only as the goal or
pattern to which we are increasingly conformed,
64
but also as the one who is our sanctification,
61
Hoekema, "The Reformed Perspective," in Five Views on Sanctification, 63-64.
62
Ferguson, "The Reformed View," in Christian Spirituality, 48.
63
Ibid., 52-58. Neither Willards Renovation of the Heart nor Demarests Satisfy Your
Soul deal with Rom 6:1-14 in any substantive manner. Demarest does expound on this passage
in "Transformed into His Likeness," 409-410.
64
The three models of sanctification we are considering in this paper are all agreed on
this, though they emphasize different components of this conformity to Christ. Reformed
thinkers tend to emphasize moral obedience to Christ as we follow his example; Wesleyans
stress the crucial role of love to God and to our neighbor; and Keswick advocates stress victory