Theology of Holiness: Part 10: Glorification

This is it! The final part, part 10, glorification, of the theology of holiness series. The explanation of glorification is given below but suffice it to say that glorification is the ultimate "happy ending" for the believer in Jesus Christ. It is the goal of all Christian disciples and that hope for which we all live, that being heaven and eternal life in the Father.
Glorification
Simply stated, glorification, or final salvation as it is sometimes called, “is the ultimate goal of the Christian life” (Lindstrom, 1980, p.218). Glorification, that time in which all is set straight in the life of a believer, is the logical conclusion of any ordo salutis. Therefore, it is altogether fitting that this ordo salutis and paper should end on glorification. “Glorification is the final and full realization of salvation for the faithful, the result of which is eternal life” (Sawyer, 2006, p.560). Glorification, then, is the final chapter that is written in the story of the believer. “This, the final stage in the process of salvation, is an inheritance guaranteed by the Holy Spirit”, as evidenced by such scriptures as Eph. 1:14, “the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession” (NIV).
“The term, “glory”, which translates a number of Biblical words… one of them is the Hebrew, “kabod”, which refers to a perceptible attribute… with respect to God, it does not point to one particular attribute, but to the greatness of his entire nature” (Erickson, 2006, p.1008). In the New Testament, the focus shifts to a more tangible attribute. The Greek word, “doxa”, conveys the meaning of brightness, splendor, magnificence and fame” (Erickson, 2006, p.1009). “Both the Old and New Testaments present this eschatological manifestation of God’s glory as the believer’s hope and goal” (Erickson, 2006, p.1009).
As wondrous a gift that this current life is, it cannot compare to that which is ahead for God’s own. “I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us” (Rom. 8:18, NRSV). We know that there are troubles and persecutions in this life, in fact, Christ promised us that “If they persecuted me, they will persecute you” (John 15:20, NRSV). Yet no matter how hard this life may be, we know that if we are in Christ, the glory that will be ours when we hear God say, “Well done… enter into the joy of your master” (Matt. 25:21, NRSV). Until that time, we live in the tension between this imperfect life here on Earth and the perfect and glorified life we will live in. More eloquently stated, “Our vision of the road from here to there, from creation to new creation, will vary not just according to what we conceive to be the final destination, but also according to the whole way we understand God and the world” (Wright, 2006, p.220).
Glorification is also called final sanctification. This is the moment in which sanctification comes to its glorious fruition. The definition of final sanctification is “the ultimate work of making us Christlike, which occurs in glorification, so that when we see Jesus face-to-face, we shall be like Him” (Drury, 2004, p.183). However, I am not sure if this definition is enough. The only contention that I have with glorification or salvation, for that matter, is that we always seem to use the future tense in regards to glorification and the present tense with salvation. Interestingly, Wesley regarded sanctification as “the prerequisite for final justification at the last judgment and for final salvation” (Lindstrom, 1980, p. 198). So, even in the doctrine of sanctification, its present and future connotations are noteworthy.
Could it be that we have it switched? Or could each concept be a bit of present and future? “The man, who through faith is justified and receives present salvation, achieves final salvation through continuing in faith” (Lindstrom, 1980, p.198). Wesley believed in a present and future salvation. In other words, we are saved here in this life through the atonement, justification and sanctification that we receive through faith. We are saved in the future at the judgment seat of Christ. I’ve already alluded to the future tense of glorification and heaven as our eternal destination if we are in Christ. It should be noted though that the concept of salvation actually “doesn’t come into being until the future judgment when we are found justified in Christ” (Schenck, 2006, MIN543 lecture).
In a similar fashion, “the promise held out in the phrase “going to heaven” is more or less exactly “going to be with God in the place he’s been all along.” Thus “heaven” is not just a future reality, but a present one” (Wright, 2006, p.59). The beauty of the doctrine of glorification, besides being the consummation of our salvation is this. “The function of the future in biblical faith is to throw light upon the present” (Dunning & Greathouse, 1989, p.121). Additionally, “the concentration of final sanctification should not lead to forgetfulness of the magnificent gift already possessed in justification” (Lindstrom, 1980, p.200).
To me, viewing salvation and glorification in these new ways makes them all the more exciting and real. I do not claim to have this mystery of glorification all figured out. “The future glorification will also bring fullness of knowledge” (Erickson, 2006, p.1011). I claim the words of Paul in I Cor. 13:12, “For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known” (NRSV). Finally, in regards to glorification and how it relates to the power of Christ’s resurrection, I believe I can finally quote the following scripture in the proper Schenckian context: “Not that I have already obtained this or have already been made perfect; but I press on to make it my own, because Christ Jesus has made me his own” (Phil. 3:12, NRSV).