Kasemann went on to say that for too long we have made Christianity an inward and private affair, the Holy Spirit into merely the power
of sanctification in the Church, comforting ourselves and others with the prospect of eternal life beyond our temporal afflictions.
«Furthermore, many
elements of sanctification and of truth» are found outside the visible confines of the Catholic Church: «the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements.
Both Yehoshua were just expressing the prerogatives of kings and priests: Exodus 19:6 The first by securing a first step
of sanctification by the slaughter of even innocent victims, and the second by bringing salvation to a great number in a less hostile environment.
Any of these names makes sense in terms of the church's emphasis on the «fire» of God's presence and baptism in the Holy Spirit, a fire that is burning away the dead underbrush of cultural Catholicism; on the outward expression of this personal experience, especially glossolalia; and on the inner
work of sanctification, which preachers describe as the process of being conformed to Christ or Christ being formed within us.
The Lordship controvery, the lack of understanding of the true Gospel and myriad other theological issues, along with a sin busting vs. a grace enhancing
view of sanctification (not toleration of sin but a proper motivation for serving Christ).
However, it would appear that his discussion
of sanctification as abstention from fornication and from unclean lust (I Thess.
All this seems to me to be a process
of sanctification which to my understanding is the larger part of «salvation».
Not even the priests, who were considered holy people, could approach that mountain unless they had gone through a special
service of sanctification.
Nonetheless, in Christ the Key, the moment of human appropriation becomes a
matter of sanctification, something not intrinsic to justification.
In this way, they will truly learn about the truth of Scripture, the significance of death and resurrection, the
importance of sanctification and holiness, and the indwelling of the Holy Spirit.
Nevertheless, Christians insist that we become what we in some sense already are, living out an identity bestowed upon us in baptism, ever mindful of the fact that our own exertions are not by themselves the motive
power of sanctification.
Justification in the sight of man by
way of sanctification or becoming ever more like Christ is a process which has the potential of saving others.; this by exemplifying through faith in action that faith alone in the blood of Christ alone saves you, this on the hope of attracting believers from faith to faith in action and unbelievers first to faith and salvation and then to faith in action, paying it forward, growing His Kingdom.
Given the doctrine's potentially debilitating effects, Jones proposes a deft response: Why not reverse the plot - line of the Reformed narrative, offering women the story
of sanctification first, followed by that of justification?
The life of Christians who, by the grace of God, have responded to that call is to be a life of holiness, which is to say a
life of sanctification.
--------------- Beginning in 325AD, the amalgamation of church and government — aka, Roman Catholicism — had begun a dangerous journey away from the Apostle's teaching and into apostasy when it left the Bible behind, and began to claim justification as a
result of sanctification.
But Hellenistic Christianity assumed a nondialectical form: the world became the
arena of sanctification, redemption now takes place without any effect upon the actual order of the world, and consequently ethics is dissociated from redemption.
Or to put it another way again, discussion about God's predestination should not fall under the category of justification, but under the
categories of sanctification and glorification.
In what is perhaps the last classic Protestant
treatment of sanctification, Bunyan's The Pilgrim's Progress, Christian is converted one sixth of the way through the book and the balance is devoted to his pilgrimage.
More than all this, we must remember that these two major contributors to our very
theology of sanctification — Jesus and Paul — were unmarried during their earthly lifetime.
To resolve the Donatist controversy, St. Augustine formulated the doctrine of ex opere operato; that is, that the Eucharist does its salvific work
regardless of the sanctification (or lack thereof) of the celebrant.
Lutheranism canceled out the
urgency of sanctification by giving the experience of justification the principal place in grace.