The Grace of Faith and the Doctrine of Justification in the Westminster Confession of Faith, Chapter 11

The Westminster Confession of Faith (WCF) stands as one of the most influential formulations of Reformed theology, and its treatment of justification in Chapter 11 remains a cornerstone of Protestant soteriology. Within this chapter, the Confession offers a concise but rich portrait of the nature of saving faith—emphasizing that faith itself is a grace given by God, rooted in divine revelation, variable in strength, and persistent despite spiritual challenge. These themes continue to shape discussions across Reformed, evangelical, and broader Christian theological traditions.

The Grace of Faith: A Gift of God to the Elect

The Confession begins by asserting that “the grace of faith, whereby the elect are enabled to believe to the saving of their souls” is itself the work of the Holy Spirit. Here, several theological commitments emerge:

1. Faith as Grace, Not Human Origin

The Reformed tradition insists that fallen humanity is spiritually incapable of producing saving faith apart from God’s sovereign action (cf. Eph. 2:8–9). Thus, faith is not merely an innate moral capacity or intellectual assent—it is a supernatural gift.

2. Empowerment Toward Belief

The phrase “enabled to believe” reflects the doctrine of effectual calling, in which the Spirit renews the heart, illumines the mind, and draws the elect to Christ. Faith is therefore responsive: the believer’s act of trusting in Christ is real, voluntary, and wholehearted, but grounded in prior divine initiative.

3. Faith Unto Salvation

The Confession distinguishes between general belief in God and saving faith, which uniquely grasps Christ and His righteousness. This faith does not save because of its virtue or strength—it saves because it unites the believer to Christ, in whom justification is accomplished.

Despite broad Reformed agreement on these points, debates continue over how precisely the divine-human relationship in faith should be understood. Some emphasize the monergistic (God alone) nature of regeneration, while others highlight the personal responsibility and conscious trust exercised by the believer. Nonetheless, the mainstream Westminster tradition maintains a harmonious synergy: faith is God-given, yet genuinely human.

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Faith’s Foundation: Believing the Word on the Authority of God

The Confession goes on to say:

“By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein.”

This statement highlights several dimensions of Reformed epistemology:

1. Faith Receives Divine Revelation as True

Saving faith does not invent truth; it accepts what God reveals. This includes:

• Doctrines about God’s character

• The person and work of Christ

• God’s will for the believer’s life

• Promises and warnings

• The historical events of redemption

2. The Object of Faith Is God’s Word

Faith rests not on inner experience alone, nor on philosophical speculation, but on Scripture—the inspired and infallible revelation of God.

3. Authority Is Grounded in God’s Character

The Confession asserts Scripture’s authority not simply because the Church declares it so, nor because it is historically reliable (though it is), but because God Himself speaks in it. The divine speaker guarantees the truthfulness of the divine speech.

This view has historically been contrasted with:

• Roman Catholic appeals to the magisterium as the formal ground of Scripture’s authority.

• Liberal theological perspectives that treat Scripture as human religious expression.

• Neo-orthodox views that locate revelation in God’s self-disclosure rather than the text.

Reformed theology maintains the unity of revelation and Scripture: to believe Scripture is to believe God.

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The Variability of Faith: Weakness, Conflict, and Victory

The Confession then describes saving faith as:

“different in degrees, weak or strong; may be often and many ways assailed and weakened, but gets the victory.”

This brief statement captures a pastoral realism that has resonated across centuries:

1. Faith Exists in Degrees

Faith is not static. Believers may experience:

• Strong assurance

• Joyful confidence

• Weakness

• Seasons of doubt or dryness

This variability is consistent with biblical examples—from Abraham’s wavering to David’s laments to Peter’s denial.

2. Faith Faces Assault

Faith may be weakened through:

• Temptation

• Suffering

• Intellectual doubt

• Sin

• Spiritual dryness

• The hiddenness of God

The Confession readily acknowledges these struggles, rejecting any idealized vision of perfect, unwavering faith in this life.

3. Yet Faith Ultimately Overcomes

Despite real struggle, saving faith is persevering faith. The Holy Spirit maintains and strengthens it, ensuring that true faith, though battered, “gets the victory.”

This echoes:

• 1 John 5:4 — “This is the victory that has overcome the world—our faith.”

• Luke 22:32 — Christ’s prayer that Peter’s faith “may not fail.”

• Philippians 1:6 — “He who began a good work in you will carry it on to completion.”

Thus, assurance of salvation is rooted not in the believer’s emotional stability or intellectual clarity but in God’s preserving grace.

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Faith and Soteriology: The Broader Doctrinal Context

1. Justification by Faith Alone

WCF 11 presents justification as:

• A legal act of God

• Based entirely on Christ’s righteousness imputed to believers

• Received by faith alone, not by works

Faith is the instrument of justification—not its foundation. Christ alone is the ground.

2. Regeneration and Effectual Calling

Faith rests upon the Spirit’s regenerating work. No one believes unless first made alive spiritually.

3. Sanctification and Assurance

Although distinct from justification, sanctification inevitably accompanies it. The degree of faith influences:

• Spiritual growth

• Assurance

• Resistance to sin

• Enjoyment of communion with God

Yet the acceptance of believers by God does not depend on the strength of their faith but on the sufficiency of Christ.

4. Perseverance of the Saints

Because saving faith is a gift of God and rooted in God’s eternal decree, the elect will persevere. Weak faith may falter, but it will not fail definitively.

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Conclusion

The Westminster Confession of Faith’s teaching on the grace of faith in Chapter 11 offers a balanced and pastorally sensitive vision of Christian belief. Faith is a divine gift, rooted in the authority of God’s Word, variable in strength, and yet ultimately triumphant through the Spirit’s preserving power. This perspective not only grounds believers in the security of God’s saving work but also provides comfort amid the real struggles of the Christian life.

In the broader framework of Reformed soteriology, this doctrine underscores the unity of God’s redemptive work: from the electing grace of the Father, to the justifying righteousness of the Son, to the regenerating and preserving ministry of the Spirit. All of salvation is from God, by grace, through faith—so that believers may rest not in themselves, but wholly in Christ.

Westminster Confession of Faith: Chapter 13 - Sanctification

 

A Study on the Westminster Confession of Faith, Chapter 13 – Of Sanctification

The Westminster Confession of Faith (WCF) provides a rich, biblically grounded definition of sanctification. Chapter 13 emphasizes both the definitive and progressive aspects of sanctification, rooting the entire work in the finished work of Christ and the ongoing ministry of the Holy Spirit. The section highlighted captures the heart of this doctrine—its foundation, process, struggle, and ultimate hope.

Below is a detailed theological and pastoral study of this chapter.

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1. Sanctification Begins With Effectual Calling and Regeneration

“They who are effectually called and regenerated, having a new heart and a new spirit created in them…”

Meaning

Sanctification does not begin with human effort. It begins with God’s sovereign work in salvation. Those whom God effectually calls (WCF Ch. 10) are regenerated by the Holy Spirit (WCF Ch. 10.2), given:

• A new heart (Ezek. 36:26)

• A new spirit (Ezek. 36:27)

• New desires and affections oriented toward God

• Spiritual life where there was previously death (Eph. 2:1–5)

Definitive Sanctification

The confession emphasizes that believers are first made holy in principle by God’s act of regeneration. They are set apart as God’s own.

This foundational change is:

• Real

• Lasting

• Impossible to reverse

• The beginning of all true spiritual growth

Without this definitive sanctification, no progressive sanctification—daily growth in holiness—is possible.

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2. The Source and Power of Sanctification

“…are further sanctified, really and personally, through the virtue of Christ’s death and resurrection.”

Christ as the Source

Sanctification is not merely moral improvement or behavior modification. It is rooted in the virtue (power, efficacy) of:

• Christ’s death – which breaks sin’s dominion (Rom. 6:6–7)

• Christ’s resurrection – which brings new life and the power to obey (Rom. 6:4, 11)

This echoes Paul’s statements in Romans 6: our union with Christ means we truly participate in His death to sin and His resurrection life.

Real and Personal

• Real – not imagined, symbolic, or merely legal

• Personal – not mechanical, distant, or abstract

Sanctification touches the whole person: mind, will, affections, body, desires, and habits.

The Holy Spirit’s Application

The Spirit continually applies Christ’s work to believers, forming Christ in them (Gal. 4:19), empowering obedience (Phil. 2:13), and producing spiritual fruit (Gal. 5:22–23).

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3. Sanctification Is Throughout Yet Imperfect

“This sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part…”

Throughout the Whole Person

Sanctification affects every aspect of human nature:

• Intellect (renewing of the mind – Rom. 12:2)

• Will (inclined toward holiness – Phil. 2:13)

• Emotions (new affections – Col. 3:2)

• Physical body (instruments of righteousness – Rom. 6:13)

Nothing is left unchanged.

Yet Imperfect in This Life

Even though the whole man is sanctified, the work is not perfected before death.

There remain “remnants of corruption”:

• In thoughts

• In desires

• In motives

• In habits

• In bodily appetites

• In actions

This realistic assessment guards us from:

• Perfectionism (thinking believers can be sinless in this life)

• Despair (thinking we must never progress)

The Christian life includes both substantial renewal and ongoing struggle.

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4. The Continual and Irreconcilable War

“…whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.”

The Conflict Described

Sanctification does not eliminate spiritual conflict; it creates it.

Before regeneration, there is no battle—sin reigns uncontested.
After regeneration, the believer experiences:

• A new nature that loves God

• An old nature that resists Him

This results in an internal, lifelong conflict (Gal. 5:17).

The War Is:

• Continual – no ceasefire

• Irreconcilable – no peace treaty with sin

• Dual-sided – flesh vs. Spirit

Pastoral Insight

Feeling this conflict is a sign of spiritual life.
A believer struggling with sin is not failing at sanctification—he is participating in it.

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5. The Outcome: The Regenerate Part Overcomes

“In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome.”

Realistic: Corruption May Prevail for a Time

This acknowledges that Christians may:

• Experience seasons of defeat

• Stumble into serious sin

• Feel cold, weak, or discouraged

• Battle entrenched patterns

Yet these seasons are temporary for true believers.

Hopeful: The Spirit Ensures Ultimate Victory

The confession is clear: sin may win battles, but it cannot win the war.

Why?

Because believers receive:

• A continual supply of strength

• From the sanctifying Spirit

• Who applies the victory of Christ

• To the regenerate nature, which ultimately grows, perseveres, and overcomes

Victory Is Guaranteed

The Spirit ensures:

• Growth (2 Cor. 3:18)

• Perseverance (Phil. 1:6)

• Final triumph (Rom. 8:13)

• Conformity to Christ (Rom. 8:29)

Our confidence rests not in our faithfulness, but in His.

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6. Summary of Westminster’s Teaching on Sanctification

Sanctification Is:

1. Rooted in regeneration – new heart, new spirit

2. Grounded in Christ’s death and resurrection

3. Real, personal, and transformative of the whole person

4. Lifelong and imperfect — remnants of sin remain

5. A continual war — flesh vs. Spirit

6. Ultimately victorious — by the power of the Spirit

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7. Devotional and Pastoral Implications

For Assurance

Struggle is not evidence against salvation; it is consistent with it.
Desiring holiness—even imperfectly—is itself the work of the Spirit.

For Humility

We cannot sanctify ourselves. Every advance in holiness is grace-driven.

For Hope

Christ will finish the work. The Spirit’s sanctifying presence is unceasing, invincible, and effective.

For Repentance

Because sin remains, repentance remains a normal part of the Christian life—not a mark of failure but a mark of growth.

Exegesis Ephesians 1:5

“He predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will.”

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1. Context within Ephesians 1:3–14

This verse is part of Paul’s long doxology—a single Greek sentence (vv. 3–14)—praising God for every spiritual blessing in Christ. It focuses on God’s eternal plan of salvation, moving from election (v. 4), predestination (v. 5), redemption (v. 7), revelation (v. 9), and inheritance (v. 11), culminating in the praise of His glory (v. 14).

So, verse 5 develops the thought of verse 4:

“He chose us in Him before the foundation of the world …”
leading to how and to what purpose that choosing was directed—to adoption as sons.

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2. Key Greek Terms and Grammar

a. “He predestined” — προορίσας (proorisas)

• From proorizō (“to decide beforehand, determine in advance”).

• Indicates God’s sovereign initiative and purposeful determination—not random fate.

• The verb is aorist participle, implying a completed act in God’s eternal counsel.

b. “For adoption to sonship” — εἰς υἱοθεσίαν (eis huiothesian)

• Huiothesia literally means “placing as a son” (from huios = son, thesis = placing).

• In Roman culture (which shapes Paul’s metaphor), adoption granted full legal status, inheritance rights, and family name to one not born into the family.

• Spiritually, this refers to believers being given the full rights and privileges as children of God—not merely forgiven servants, but family heirs (cf. Rom 8:15–17; Gal 4:4–7).

c. “Through Jesus Christ” — διὰ Ἰησοῦ Χριστοῦ

• Jesus is the mediator and means of adoption.

• Through union with Him, believers share in His sonship (John 1:12; Rom 8:29).

d. “According to his pleasure and will” — κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ

• Eudokia means “good pleasure, delight, favorable intention.”

• This phrase underscores that God’s predestining act springs not from human merit but divine grace and loving intent (cf. v. 9).

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3. Theological Meaning

Paul affirms that God’s plan for salvation was:

1. Intentional — not accidental or reactionary.

2. Relational — aimed at making believers His children.

3. Christ-centered — accomplished through Christ’s redemptive work.

4. Gracious — rooted in God’s pleasure, not human worth.

The emphasis is not on who is excluded, but on the purpose of inclusion: to be God’s sons and daughters, reflecting His glory.

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4. Major Interpretive Views

A. Reformed / Calvinist View

• Predestination refers to God’s eternal decree choosing specific individuals to salvation.

• Adoption is the outworking of God’s sovereign election “before the foundation of the world.”

• God’s “pleasure and will” emphasize His freedom and grace, not conditioned on foreseen faith.

• Supported by Rom 8:29–30, which links predestination with calling, justification, and glorification.

B. Arminian / Wesleyan View

• Predestination is corporate and conditional.

• God predestines “the plan” (that believers in Christ will be adopted), not individual fates apart from their response to grace.

• God’s “pleasure and will” refer to His desire that all be saved (1 Tim 2:4), but adoption applies to those who freely believe.

C. Eastern Orthodox View

• Stresses theosis (divinization): adoption means participation in the divine life through Christ.

• Predestination is viewed not as deterministic, but as God’s foreordained purpose to make humanity His children in Christ—a purpose offered universally but received personally.

D. Roman Catholic View

• Similar to the Augustinian/Reformed emphasis on God’s initiative, yet balanced with human cooperation (synergism).

• Predestination is to grace and glory but does not negate free will.

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5. Heretical Distortions Historically Arising

a. Fatalism / Determinism (Extreme Predestinarianism)

• Some have wrongly concluded that God arbitrarily chooses some for heaven and others for hell (double predestination), denying human responsibility.

• This distorts Paul’s teaching by portraying God as capricious rather than loving.

• Rejected as heretical by many Church Fathers and councils (e.g., Council of Orange, 529 AD).

b. Pelagianism

• Denies original sin and teaches humans can achieve adoption by moral effort.

• Opposes the clear emphasis on divine initiative and grace.

• Condemned as heresy (Council of Carthage, 418 AD).

c. Universalism (in its heretical form)

• Some use “He predestined us” to claim all humanity is automatically adopted and saved.

• While God’s will is universal in scope, Scripture balances this with the need for faith and repentance (John 1:12).

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6. Pastoral and Devotional Implications

• Security: Adoption means believers are fully accepted and secure in God’s family.

• Identity: Christians live as beloved children, not as slaves or outsiders.

• Purpose: God’s predestining plan motivates holiness (v. 4) and praise (v. 6).

• Humility: All is by grace; no room for boasting.

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7. Summary

Phrase	Meaning	Theological Emphasis
“He predestined”	God’s eternal, sovereign decision	Divine initiative
“For adoption to sonship”	Entrance into God’s family	Relationship and inheritance
“Through Jesus Christ”	Mediated by Christ’s redemption	Christ-centered
“According to his pleasure and will”	Rooted in God’s love and grace	Purposeful grace

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In essence:
Ephesians 1:5 celebrates not a cold decree, but a warm, fatherly purpose. From eternity, God lovingly planned that through Christ we would be His children—secure, cherished, and reflecting His glory—“to the praise of His glorious grace” (v. 6).

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8. Interpretation by the Early Church Fathers

A. John Chrysostom (c. 349–407 AD)

Context: Chrysostom, Archbishop of Constantinople, was a strong preacher and exegete, emphasizing moral transformation and divine grace without veering into deterministic predestination.

His understanding of Ephesians 1:5:

• Chrysostom saw “He predestined us” as an expression of God’s foreknowledge and benevolent purpose, not arbitrary selection.

• He wrote that God “foreknew who would believe, and on that account predestined them,” emphasizing divine foreknowledge joined with human response.

• On “adoption,” Chrysostom stressed the honor of believers: we are not merely forgiven but elevated to the status of sons and daughters.

  “He not only freed us from our sins, but has made us sons; He has given us great things, even to be called and to be made sons of God.”

• He viewed this as evidence of God’s philanthrōpia (divine love of humanity).

Summary:
Chrysostom taught that predestination flows from God’s foreknowledge and loving purpose, intended to lead believers to holiness and sonship, not to exclude others.

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B. Origen of Alexandria (c. 184–253 AD)

Context: Origen, an early theologian and biblical scholar, emphasized the spiritual interpretation of Scripture and the freedom of the human will.

His interpretation:

• Origen viewed “He predestined us” as God’s providential ordering toward the good, grounded in His omniscient foreknowledge.

• He rejected the idea that God forces salvation or condemnation, teaching that souls freely respond to divine grace within God’s foreordained plan.

• For Origen, “adoption” pointed to spiritual transformation and participation in the divine nature (theosis).

  “We are made sons by imitation of the Only Begotten, being conformed to His image.”

• He linked this adoption to the believer’s ongoing moral and spiritual ascent toward likeness with God (cf. Rom 8:29).

Summary:
Origen’s focus was not on fixed destiny but on God’s eternal purpose to bring all rational beings into filial communion through Christ—a process realized through free cooperation with grace.

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C. Augustine of Hippo (354–430 AD)

Context: Augustine, bishop and theologian, formulated much of the Western doctrine of grace and predestination, especially in response to Pelagianism.

His interpretation:

• Augustine saw “He predestined us” as proof of God’s sovereign, unconditional election—a decision made apart from foreseen merit.

  “The grace of God does not find men fit to be chosen but makes them so.”

• He contrasted divine grace with human inability: we are adopted solely because of God’s merciful choice.

• For Augustine, “adoption through Jesus Christ” highlighted the believer’s new status: not by nature sons, but made sons through the Mediator.

• “According to His pleasure and will” underscored that this adoption was entirely gracious and loving, not coercive.

Summary:
Augustine emphasized sovereign grace—God’s predestination of believers to adoption reflects His eternal will to save, not human merit. Yet this election manifests in history through faith and perseverance given by grace.

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9. Comparative Summary: Early Church Perspectives

Church Father	View of Predestination	View of Adoption	Key Emphasis
Chrysostom	Based on foreknowledge; God’s plan considers human response	Honor and transformation of believers into God’s family	God’s benevolence and moral transformation
Origen	Rooted in divine providence; harmonizes foreknowledge with free will	Spiritual ascent and participation in divine life	Freedom and theosis
Augustine	Unconditional election; God’s will alone determines adoption	Legal and relational status granted through Christ	Sovereign grace and divine initiative

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10. Development and Theological Legacy

• Pre-Augustinian Fathers (like Origen and Chrysostom) generally emphasized synergy—God’s grace working with human freedom.

• Augustine introduced a stronger monergistic (God-alone) view, stressing that even the will to believe is a gift of grace.

• This divergence became foundational for later debates between:

  • Pelagianism (human-centered) → condemned as heresy.

  • Semi-Pelagianism (cooperation between will and grace).

  • Augustinian / Reformed Theology (grace as sole cause of salvation).

Despite differences, all Fathers agreed:

• Adoption through Christ is central to salvation.

• Predestination reflects divine love and purpose, not mere fate.

• The aim is always transformation into Christ’s likeness and praise of God’s glory (Eph. 1:6).

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11. Concluding Synthesis

Ephesians 1:5 encapsulates a grand vision of salvation:

• God the Father lovingly chose believers before time,

• through Jesus Christ, the true Son,

• to bring them into familial relationship with Himself,

• in perfect harmony with His good pleasure and sovereign will.

The early Fathers—whether emphasizing divine sovereignty (Augustine), divine foreknowledge (Chrysostom), or divine cooperation (Origen)—all saw this verse as the heartbeat of the Gospel: that humanity is not merely redeemed but adopted into God’s eternal household through Christ.

N.B.: Perichoresis represents the relationship between members of the trinity.