Sanctification (i.e., the process of being conformed to the character of Christ) is a paradox. It is a paradox in two ways. First, in the process of becoming more and more like Jesus, by some mystery the believer simultaneously becomes more fully him or herself. In other words, we find ourselves in Jesus as He always intended us. This is what Jesus means when he says, “Those who find their life will lose it, and those who lose their life for my sake will find it” (Matt. 10:39).
Salvation is a personal relationship with Jesus (John 3:16; Acts 3:19; Rom. 5:10; Eph. 4:32; Col. 1:20–22; 3:13). Salvation means first being reconciled to God and subsequently walking with Him in fellowship. It is in fellowship with Him that we find our identity. As God reveals Himself to us, He also reveals ourselves to us. The reality is that we can only get a true perspective of who we once we’re in God’s presence.
Who else are we other than fathers, sons, mothers, daughters, brothers, sisters, cousins, friends, colleagues, so on and so forth? Our relationships define us. Communion with others constitutes being. Without others we are no one and nothing. This is the fundamental basis for the fact that in Jesus we simultaneously find ourselves and lose ourselves. In conforming to the image of Christ, the old sinful self is put to death, and the new us is born. In walking with us He draws out things about us we never knew were there. He teaches us compassion, mercy, and love. He makes us like Him, yet unique.
The second paradox of sanctification is that it requires strength in weakness. In other words, even though sanctification requires our input, it is still by some mystery entirely dependent upon God. The working out of the image of Christ in believers is God’s work, not ours. John Wesley says,
These blasphemers might almost persuade those to imagine themselves guiltless who, in the contrary extreme, hope to fulfill the commands of God without taking any pains at all. Vain hope! that a child of Adam should ever expect to see the kingdom of Christ and of God without striving, without ‘agonizing’ first ‘to enter in at the strait gate’! That one who was ‘conceived and born in sin’, and whose ‘inward parts are very wickedness’, should once entertain a thought of being ‘purified as his Lord is pure’ unless he ‘tread in his steps’, and ‘take up his cross daily’; unless he ‘cut off the right hand’, and ‘pluck out the right eye and cast it from him’; that he should ever dream of shaking off his old opinions, passions, tempers, of being ‘sanctified throughout in spirit, soul, and body’, without a constant and continued course of general self-denial! (Outler, 1991, pp. 30-31)
John Wesley
Yes! Sanctification requires much striving (Heb. 12:14). It requires intense human effort and commitment. At times it can even be compared to birthing a child. At the same time, this striving and strength is God’s strength that is manifest through human weakness (Phil. 4:13). It is by the grace of God that we’re able to strive at all. It is by the Spirit’s enabling that we can walk with Him.
One of the themes throughout the Scriptures is that God’s strength manifests at the place of our weakness (Is. 7:14; 9:6; 11:1; 42:3; 52:13–52:12; Phil. 4:13). Paul says in 2 Corinthians 12:8b–10:
Three times I appealed to the Lord about this, that it would leave me, but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong.
The foremost example of strength in weakness that we see in the Bible is the death of Jesus on the cross. It was through his submission, meekness, weakness, and obedience that the power of God for salvation invaded into the world. Thomas Oden sums it up well with this:
The language of salvation teaching is drawn to paradox. In Christ God breaks the dominion of sin, yet remains to cleanse the remnants of sin. In Christ the faithful remain fully human, yet partake of the divine nature. In Christ one experiences eternal life, yet in the present already beginning. In Christ spiritual perfection is given, yet admits of continual increase. In Christ I live, yet Christ lives within me; I die, yet am raised. In Christ those who are walking the way of holiness are most keenly aware of their sins. In Christ conviction of sin characterizes the newborn believer imperfectly, and the mature believer perfectly. Each paradox of Christian salvation is celebrated when brought into a whole perspective and celebrated (Oden, 1992, p. 255).