Casey
Puritan Board Junior
Since I have found little to critique in this book, I will set forth a summary of what Wallace has gleaned from the writings of John Calvin pertaining to his teaching on the Christian life. This article will follow the organization of the book. Believers longing to live for God's glory alone would be greatly enriched, encouraged, and edified by a careful study of this insightful volume.
The Sanctification of the Church in Christ
For Calvin, the Church's sanctification cannot occur without the sanctification of Christ. Christ is central to any discussion of the Christian life. His propitiatory death is absolutely essential—but we cannot limit ourselves to a discussion of that alone.
Jesus came as the king and the royal priest. He came that “He might become our triumphant champion in warring to death with sin” (8). It is important to note, in connection with the priesthood, that when the high priest entered the Holy of Holies it was with the names of the twelve tribes of Israel on the ephod. “All this Calvin regards as of deep significance. It indicated that the priest 'was not separate for private advantage but that in his one person they were all a kingdom of priest'” (11).
But the priest would also be consecrated by being anointed with oil. The oil was a type that foreshadowed the work of the Holy Spirit. It would be poured on the head of the priest and flow down his whole body. This anointing, then, symbolically flows to all of God's people. The heavenly anointing which Christ has received as Head now flows “over the whole body of the church” (16).
There is thus a mystical union between Christ and his church. It is a union in which we become “bone of His bone and flesh of His flesh” (19). The Holy Spirit effects this union, because only the Spirit can join he who is in heaven (i.e., Jesus humanity) with his people on earth. But we must not forget the place of faith—it is also, like the Spirit, a bond of this union. It is on the basis of this union that justification and sanctification become ours.
The result of these blessings is that the church, following in the footsteps of her Lord, sacrificially as a kingdom of priests offers herself to God. “Sanctification is not only a gift to be received, but is also a demand laid upon us” (28). But the self-offering of the church must always be understood to be an offering to God through Christ. Our sacrifice is not merely of ourselves, but in all that we do and with all that we have. Gratitude and fear are to be our motivations.
Christ has given to the Church a pattern. “The purpose of Calvin in making us His disciples is that He might conform us to the imitation of Himself” (41). The Son of God struggled with temptation in the same way we do, except that he is without sin. We follow him as our “leader and instructor” (42). What we are most to conform to in our Christian life is the Cross. Jesus' life on this earth was a journey towards death. Our life must displace this same mark.
[Read more . . .]
The Sanctification of the Church in Christ
For Calvin, the Church's sanctification cannot occur without the sanctification of Christ. Christ is central to any discussion of the Christian life. His propitiatory death is absolutely essential—but we cannot limit ourselves to a discussion of that alone.
Jesus came as the king and the royal priest. He came that “He might become our triumphant champion in warring to death with sin” (8). It is important to note, in connection with the priesthood, that when the high priest entered the Holy of Holies it was with the names of the twelve tribes of Israel on the ephod. “All this Calvin regards as of deep significance. It indicated that the priest 'was not separate for private advantage but that in his one person they were all a kingdom of priest'” (11).
But the priest would also be consecrated by being anointed with oil. The oil was a type that foreshadowed the work of the Holy Spirit. It would be poured on the head of the priest and flow down his whole body. This anointing, then, symbolically flows to all of God's people. The heavenly anointing which Christ has received as Head now flows “over the whole body of the church” (16).
There is thus a mystical union between Christ and his church. It is a union in which we become “bone of His bone and flesh of His flesh” (19). The Holy Spirit effects this union, because only the Spirit can join he who is in heaven (i.e., Jesus humanity) with his people on earth. But we must not forget the place of faith—it is also, like the Spirit, a bond of this union. It is on the basis of this union that justification and sanctification become ours.
The result of these blessings is that the church, following in the footsteps of her Lord, sacrificially as a kingdom of priests offers herself to God. “Sanctification is not only a gift to be received, but is also a demand laid upon us” (28). But the self-offering of the church must always be understood to be an offering to God through Christ. Our sacrifice is not merely of ourselves, but in all that we do and with all that we have. Gratitude and fear are to be our motivations.
Christ has given to the Church a pattern. “The purpose of Calvin in making us His disciples is that He might conform us to the imitation of Himself” (41). The Son of God struggled with temptation in the same way we do, except that he is without sin. We follow him as our “leader and instructor” (42). What we are most to conform to in our Christian life is the Cross. Jesus' life on this earth was a journey towards death. Our life must displace this same mark.
[Read more . . .]
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Thanks for pointing that out!
