Sanctification (or in its verb form, sanctify) literally means "to set apart for special use or purpose", that is, to make holy or sacred (compare Latin : sanctus). Therefore, sanctification refers to the state or process of being set apart, i.e. "made holy", as a vessel, full of the Holy Spirit of God. The concept of sanctification is widespread among religions, including Judaism and especially Christianity. The term can be used to refer to objects which are set apart for special purposes, but the most common use within Christian theology is in reference to the change brought about by God in a believer, begun at the point of salvation and continuing throughout the life of the believer. Many forms of Christianity believe that this process will only be completed in Heaven, but some (particularly Methodist and Holiness movements) believe that complete holiness is possible in this life.
In the various branches of Christianity sanctification usually refers to a person becoming holy, with the details differing in different branches. [1]
Sanctification means that self (attitudes, desires, self-will, etc.) is crucified and that you are no longer carnal(in your thoughts, actions, or mind). So, you get filled with the Holy Ghost. This is also known as the second work of grace. In sanctification it is higher level of purging God does because you're no longer carnal. Also, God will still show you things about yourself, but it should never be carnal.
The Catholic Church upholds the doctrine of sanctification, teaching that: [2]
Sanctifying grace is that grace which confers on our souls a new life, that is, sharing in the life of God. Our reconciliation with God, which the redemption of Christ has merited for us, finds its accomplishments in sanctifying grace. Through this most precious gift we participate in the divine life; we have the right to be called children of God. This grace is the source of all our supernatural merits and bestows upon us the right of eternal glory. [2]
Saint Paul of the Cross stated that "Prayer, good reading, the frequent reception of the sacraments, with the proper dispositions, and particularly the flight of idleness—these are, believe me, the means of sanctifying yourself." [3]
According to the Catholic Encyclopedia "sanctity" [4] differs for God, individual, and corporate body. For God, it is God's unique absolute moral perfection. For the individual, it is a close union with God and the resulting moral perfection. It is essentially of God, by a divine gift. For a society, it is the ability to produce and secure holiness in its members, who display a real, not merely nominal, holiness. The Church's holiness is beyond human power, beyond natural power.
Orthodox Christianity teaches the doctrine of theosis, whereby humans take on divine properties, and in a particular sense, participate in the being of God. A key scripture supporting this is 2 Peter 1:4. In the 4th century, Athanasius of Alexandria taught that God became Man that man might become God. [5] Essentially, man does not become divine, but in Christ can partake of divine nature. This Church's version of salvation restores the likeness of God in man. [6] One such theme is release from mortality caused by desires of the world. [7]
Martin Luther taught in his Large Catechism that Sanctification is only caused by the Holy Spirit through the powerful Word of God. The Holy Spirit uses churches to gather Christians together for the teaching and preaching of the Word of God. [8]
Sanctification is the Holy Spirit's work of making us holy. When the Holy Spirit creates faith in us, he renews in us the image of God so that through his power we produce good works. These good works are not meritorious but show the faith in our hearts (Ephesians 2:8-10, James 2:18). Sanctification flows from justification. It is an on-going process which will not be complete or reach perfection in this life. [9]
Luther also viewed the Ten Commandments as means by which the Holy Spirit sanctifies.
"Thus we have the Ten Commandments, a commend of divine doctrine, as to what we are to do in order that our whole life may be pleasing to God, and the true fountain and channel from and in which everything must arise and flow that is to be a good work, so that outside of the Ten Commandments no work or thing can be good or pleasing to God, however great or precious it be in the eyes of the world...whoever does attain to them is a heavenly, angelic man, far above all holiness of the world. Only occupy yourself with them, and try your best, apply all power and ability, and you will find so much to do that you will neither seek nor esteem any other work or holiness." [10]
Pietistic Lutheranism heavily emphasizes the "biblical divine commands of believers to live a holy life and to strive for holy living, or sanctification." [11]
Anabaptist belief emphasizes that sanctification is initiated by being born again by the Spirit of God and then practiced by following or being a disciple of Christ. The role of the Spirit, Word of God, suffering, self-denial as well as the community of believers in sanctification is also considered essential. Sanctification is believed to be a process that begins with conversion and continues throughout the Christian life. Perfectionism or eradication of the flesh is rejected and it is considered necessary to take up the cross and deny yourself daily to truly be a disciple of Christ. When a believer steps out of the sanctification process, his salvation is seen as jeopardized. Sanctification is seen as mortifying the deeds of the flesh, cleansing impure motives and thoughts of the mind and heart as well as glorifying the Father through worship, obedience and faith working in love.
A 2002 Anglican publishing house book states that “there is no explicit teaching on sanctification in the Anglican formularies”. [12] A glossary of the Episcopal Church (USA) gives some teaching: “Anglican formularies have tended to speak of sanctification as the process of God's work within us by means of which we grow into the fullness of the redeemed life.” [13] Outside official formularies sanctification has been an issue in the Anglican Communion since its inception.
The 16th century Anglican theologian Richard Hooker (1554-1600) distinguished between the “righteousness of justification” that is imputed by God and the “righteousness of sanctification” that comprises the works one does as an “inevitable” result of being justified. [14]
Jeremy Taylor (1613-1667) argued that justification and sanctification cannot be separated; they are “two steps in a long process”. [15]
A 19th century Church of England work agreed with Jeremy Taylor that justification and sanctification are “inseparable”. However, they are not the same thing. Justification is “found in Christ's work alone”. “Sanctification is the work of the Holy Spirit in us, and is a progressive work.” [16]
Baptists believe in progressive sanctification, the work of sanctification of the believer through grace and the decisions of the believer after the new birth. [17] [18] [19]
It is not clear that John Calvin, in his Institutes of the Christian Religion, conceives of sanctification as a doctrine separate from justification. There is no separate treatment there of a doctrine of sanctification. Instead, the clearest references he makes to the process of the Christian's growth in holiness appear in Book III of the Institutes, which concerns the work of the Holy Spirit. There he intermixes the grace by which justification is accomplished and the grace that empowers the Christian toward moral reform. Following Augustine, Calvin embraces a non-perfectionist account of sanctification as progressive but incomplete until eschatological consummation:
"I insist not that the life of the Christian shall breathe nothing but the perfect Gospel, though this is to be desired, and ought to be attempted. I insist not so strictly on evangelical perfection, as to refuse to acknowledge as a Christian any man who has not attained it. In this way all would be excluded from the church, since there is no man who is not far removed from this perfection, while many, who have made but little progress, would be undeservedly rejected." [20]
Against those who "maintain the perfection of holiness in the present life," Calvin replies:
"...we deem it sufficient briefly to reply with Augustine, that the goal to which all the pious ought to aspire is, to appear in the presence of God without spot or blemish; but as the course of the present life is at best nothing more than progress, we shall never reach the goal until we have laid aside the body of sin, and been completely united to the Lord." [21]
But the imperfection of sanctification in this life is not, for Calvin, an excuse for slackness in the search thereof. The grace of justification is not separable from the grace that makes one perform good works and the grace that perfects what is deficient in the works of the regenerate:
“Justification, moreover, we thus define: the sinner being admitted into communion with Christ is, for his sake, reconciled to God; when purged by his blood he obtains the remission of sins, and clothed with righteousness, just as if it were his own, stands secure before the judgment seat of heaven. Forgiveness of sins being previously given, the good works which follow have a value different from their merit, because whatever is imperfect in them is covered by the perfection of Christ, and all their blemishes and pollutions are wiped away by his purity, so as never to come under the cognizance of the divine tribunal. The guilt of all transgressions, by which men are prevented from offering God an acceptable service, being thus effaced, and the imperfection which is wont to sully even good works being buried, the good works which are done by believers are deemed righteous, or, which is the same thing, are imputed for righteousness.” [22]
In Wesleyan–Arminian theology, which is upheld by the Methodist Churches (inclusive of the holiness movement), Methodism teaches that sanctification has three components—initial, progressive, and entire: [23]
We believe that sanctification is that work of the Holy Spirit by which the child of God is separated from sin unto God and is enabled to love God with all the heart and to walk in all His holy commandments blameless. Sanctification is initiated at the moment of justification and regeneration. From that moment there is a gradual or progressive sanctification as the believer walks with God and daily grows in grace and in a more perfect obedience to God. This prepares for the crisis of entire sanctification which is wrought instantaneously when believers present themselves as living sacrifices, holy and acceptable to God, through faith in Jesus Christ, being effected by the baptism with the Holy Spirit who cleanses the heart from all inbred sin. The crisis of entire sanctification perfects the believer in love and empowers that person for effective service. It is followed by lifelong growth in grace and the knowledge of our Lord and Savior, Jesus Christ. The life of holiness continues through faith in the sanctifying blood of Christ and evidences itself by loving obedience to God’s revealed will. —Articles of Religion, The Wesleyan Church [23]
As such, "sanctification, the beginning of holiness, begins at the new birth". [24] With the Grace of God, Methodists "do works of piety and mercy, and these works reflect the power of sanctification". [25] Examples of these means of grace (works of piety and works of mercy) that aid with sanctification include frequent reception of the sacrament of Holy Communion (work of piety), [26] and visiting the sick and those in prison (work of mercy). [27] Wesleyan covenant theology also emphasizes that an important aspect of sanctification is the keeping of the moral law contained in the Ten Commandments. [28] As such, in "sanctification one grows to be more like Christ." [29] This process of sanctification that begins at the new birth (first work of grace) has its goal as Christian perfection, also known as entire sanctification (second work of grace), [24] [30] which John Wesley, the progenitor of the Methodist faith, described as a heart "habitually filled with the love of God and neighbor" and as "having the mind of Christ and walking as he walked". [31] To John Wesley the work of entire sanctification was distinctly separate from regeneration, [32] and was "wrought instantaneously, though it may be approached by slow and gradual steps." [32] A more complete statement of Wesley's position goes like this:
"It is that habitual disposition of soul which, in the sacred writings, is termed holiness; and which directly implies, the being cleansed from sin, 'from all filthiness both of flesh and spirit;' and, by consequence, the being endued with those virtues which were also in Christ Jesus; the being so 'renewed in the spirit of our mind,' as to be 'perfect as our Father in heaven is perfect.'" [33]
This is the doctrine that by the power of God's sanctifying grace and attention upon the means of grace may cleanse a Christian of the corrupting influence of original sin in this life. It is expounded upon in the Methodist Articles of Religion: [34]
Sanctification is that renewal of our fallen nature by the Holy Ghost, received through faith in Jesus Christ, whose blood of atonement cleanseth from all sin; whereby we are not only delivered from the guilt of sin, but are washed from its pollution, saved from its power, and are enabled, through grace, to love God with all our hearts and to walk in his holy commandments blameless. [34]
Justification is seen as an initial step of acknowledging God's holiness, with sanctification as, through the grace and power of God, entering into it. A key scripture is Hebrews 12:14: "Follow after...holiness, without which no one shall see the Lord." The importance of "growth in grace", according to Methodist doctrine, is important before and after entire sanctification: [35]
In order to maintain right relationship with God; it is necessary that we grow in grace (Eph. 4:15, 16; Col. 2:6, 7: I Pet. 1:5-10; II Pet. 3:18), both before and after sanctification. There is, however, a more abundant growth with increased fruitage after sanctification (John 15:2). To keep sanctified the soul must continually seek God's face and strength (Luke 21:36; Psalm 105:4). This is the maturing process of all Spirit-filled saints. —Articles of Religion, Immanuel Missionary Church [35]
In the same vein, in addition to entire sanctification, the Kentucky Mountain Holiness Association affirms a belief in "the progressive growth in grace toward Christian maturity through a consistent Christian life of faith and good works." [36] Methodist theology teaches that the state of entire sanctification can be lost through willful sin: [37]
After we have received the Holy Ghost, any careless attitude toward the covenant we entered into when we were sanctified shall cause us to depart from grace given, and to fall into sin. Only through deep repentance, which God may permit, shall we then turn to God and receive forgiveness of our sins. ―Principles of Faith, Emmanuel Association of Churches [37]
If a person backslides but later decides to return to God, he or she must confess his or her sins and be entirely sanctified again (see conditional security). [38] [39] [40]
John Wesley taught outward holiness as an expression of "inward transformation" and theologians in the Wesleyan/Methodist tradition have noted that the observance of standards of dress and behaviour should follow the New Birth as an act of obedience to God. [41] [42]
There are two Pentecostal positions on sanctification, entire sanctification and progressive sanctification. [43]
Entire sanctification as a second work of grace, is the position of Pentecostal denominations that originally had their roots in Wesleyan-Arminian theology, such as International Pentecostal Holiness Church, Church of God (Cleveland) and Church of God in Christ. [44] These denominations differ from the Methodist Churches (inclusive of the Holiness Movement) in that they teach the possibility of a third work of grace—glossolalia. [45]
Progressive sanctification is the work of sanctification of the believer through grace and the decisions of the believer after the new birth. [19] This is the position of other Pentecostal denominations, such as Assemblies of God and The Foursquare Church. [46]
George Fox, the founder of Quakerism, taught Christian perfection, also known in the Friends tradition as "Perfectionism", in which the Christian believer could be made free from sin. [47] [48] In his Some Principles of the Elect People of God Who in Scorn are called Quakers, for all the People throughout all Christendome to Read over, and thereby their own States to Consider, he writes in section "XVI. Concerning Perfection": [47]
HE that hath brought Man into Imperfection is the Devil, and his work who led from God; for Man was Perfect before he fell, for all God's Works are Perfect; So Christ that destroyes the Devil and his works, makes man Perfect again, destroying him that made him Imperfect, which the Law could not do; so by his Blood doth he cleanse from all Sin; And by one offering, hath he Perfected for ever them that are Sanctified; And they that do not Believe in the Light which comes from Christ, by which they might see the Offering, and receive the Blood, are in the unbelief concerning this. And the Apostles that were in the Light, Christ Jesus, (which destroyes the Devil and his works) spoke Wisdom among them that were Perfect, though they could not among those that were Carnal; And their Work was for the perfecting of the Saints, for that cause had they their Ministry given to them until they all came to the Knowledge of the Son of God, which doth destroy the Devil and his works, And which ends the Prophets, first Covenant, Types, Figures, Shadowes; And until they all came to the Unity of the Faith which purified their hearts, which gave them Victory over that which seperated[ sic ] from God, In which they had access to God, by which Faith they pleased him, by which they were Justified; And so until they came unto a Perfect Man, unto the Measure of the Stature of the fulness of Christ; and so the Apostle said, Christ in you we Preach the hope of Glory, warning every man, that we might present every Man Perfect in Christ Jesus. [47]
The early Quakers, following Fox, taught that as a result of the New Birth through the power of the Holy Spirit, man could be free from actual sinning if he continued to rely on the inward light and "focus on the cross of Christ as the center of faith". [49] George Fox emphasized "personal responsibility for faith and emancipation from sin" in his teaching on perfectionism. [49] For the Christian, "perfectionism and freedom from sin were possible in this world". [48]
Some Quaker denominations were founded to emphasize this teaching, such as the Central Yearly Meeting of Friends. [50]
Keswickian theology, which emerged in the Higher Life Movement, teaches a second work of grace that occurs through "surrender and faith", in which God keeps an individual from sin. [51] Keswickian denominations, such as the Christian and Missionary Alliance, differ from the Wesleyan-Holiness movement in that the Christian and Missionary Alliance does not see entire sanctification as cleansing one from original sin, whereas holiness denominations espousing the Wesleyan-Arminian theology affirm this belief. [52] [53]
In the Church of Jesus Christ of Latter-day Saints, sanctification is viewed as a process and gift from God which makes every willing member holy, according to their repentance and righteous efforts, through the Savior Jesus Christ's matchless grace. [54] To become Sanctified, or Holy, one must do all that he can to live as Christ lived, according to the teachings of Christ. One must strive to live a holy life to truly be considered Holy. [55] In the Church's scriptural canon, one reference to sanctification appears in Helaman 3:35, in the Book of Mormon:
Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, unto the filling their souls with joy and consolation, yea, even to the purifying and the sanctification of their hearts, which sanctification cometh because of their yielding their hearts unto God. [56]
Elder Dallin H. Oaks, then of the Quorum of the Twelve Apostles, also expounded on the meaning of sanctity. [57]
To be born again, or to experience the new birth, is a phrase, particularly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one is baptized in water. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven". Their doctrines also mandate that to be both "born again" and "saved", one must have a personal and intimate relationship with Jesus Christ.
Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith alone that believers are made right of sin ; and not on the basis of what Paul the Apostle calls "works of the law", which sola fide proponents interpret as including not only moral, legal or ceremonial requirements but any good works or "works of charity."
The Holiness movement is a Christian movement that emerged chiefly within 19th-century Methodism, and to a lesser extent influenced other traditions such as Quakerism, Anabaptism, and Restorationism. The movement is historically distinguished by its emphasis on the doctrine of a second work of grace, generally called entire sanctification or Christian perfection and by the belief that the Christian life should be free of sin. For the Holiness movement, "the term 'perfection' signifies completeness of Christian character; its freedom from all sin, and possession of all the graces of the Spirit, complete in kind." A number of evangelical Christian denominations, parachurch organizations, and movements emphasize those beliefs as central doctrine.
In Christian theology, justification is the event or process by which sinners are made or declared to be righteous in the sight of God.
The Wesleyan Church, also known as the Wesleyan Methodist Church and Wesleyan Holiness Church depending on the region, is a Methodist Christian denomination in the United States, Canada, the United Kingdom, South Africa, Namibia, Sierra Leone, Liberia, Indonesia, and Australia. The church is aligned with the Wesleyan-Holiness movement and has roots in the teachings of John Wesley. It adheres to Wesleyan-Arminian doctrine and is a member of the World Methodist Council.
In Christian theology, baptism with the Holy Spirit, also called baptism in the Holy Spirit or baptism in the Holy Ghost, has been interpreted by different Christian denominations and traditions in a variety of ways due to differences in the doctrines of salvation and ecclesiology. It is frequently associated with incorporation into the Christian Church, the bestowal of spiritual gifts, and empowerment for Christian ministry. Spirit baptism has been variously defined as part of the sacraments of initiation into the church, as being synonymous with regeneration, or as being synonymous with Christian perfection. The term baptism with the Holy Spirit originates in the New Testament, and all Christian traditions accept it as a theological concept.
Christian perfection is the name given to a process of achieving spiritual maturity or perfection and is a theological concept that exists within many sects of Christianity. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification. Other terms used for this or similar concepts include entire sanctification, perfect love, the baptism with the Holy Spirit, the indwelling of the Holy Spirit, baptism by fire, the second blessing, and the second work of grace.
As a general term in theological use, assurance refers to a believer's confidence in God, God's response to prayer, and the hope of eternal salvation. In Protestant Christian doctrine, the term "assurance", also known as the Witness of the Spirit, affirms that the inner witness of the Holy Spirit allows the Christian disciple to know that they are justified. Based on the writings of St. Augustine of Hippo, assurance was historically an important doctrine in Lutheranism and Calvinism, and remains a distinguishing doctrine of Methodism and Quakerism, although there are differences among these Christian traditions. Hymns that celebrate the witness of the Holy Spirit, such as "Blessed Assurance" are sung in Christian liturgies to celebrate the belief in assurance.
The Higher Life movement, also known as deeper Christian life, the Keswick movement or Keswickianism, is a Protestant theological tradition within evangelical Christianity that espouses a distinct teaching on the doctrine of entire sanctification.
Imparted righteousness, in Methodist theology, is that gracious gift of God given at the moment of the new birth which enables a Christian disciple to strive for holiness and sanctification. John Wesley believed that imparted righteousness worked in tandem with imputed righteousness. Imputed righteousness is the righteousness of Jesus credited to the Christian, enabling the Christian to be justified; imparted righteousness is what God does in Christ by the power of the Holy Spirit after justification, working in the Christian to enable and empower the process of sanctification.
The conservative holiness movement is a loosely defined group of theologically conservative Christian denominations with the majority being Methodists whose teachings are rooted in the theology of John Wesley, and a minority being Quakers (Friends) that emphasize the doctrine of George Fox, as well as River Brethren who emerged out of the Radical Pietist revival, and Holiness Restorationists in the tradition of Daniel Sidney Warner. Schisms began to occur in the 19th century and this movement became distinct from parent Holiness bodies in the mid-20th century amid disagreements over modesty in dress, entertainment, and other "old holiness standards" reflective of the related emphases on the Wesleyan–Arminian doctrine of outward holiness or the Quaker teaching on the testimony of simplicity or the River Brethren and Restorationist teachings on nonconformity to the world, depending on the denomination. Christian denominations aligned with the conservative holiness movement share a belief in Christian perfection, though they differ on various doctrines, such as the celebration of the sacraments and observance of ordinances, which is related to the denominational tradition—Methodist, Quaker, Anabaptist or Restorationist. Many denominations identifying with the conservative holiness movement, though not all, are represented in the Interchurch Holiness Convention; while some denominations have full communion with one another, other bodies choose to be isolationist.
Imputed righteousness is a concept in Christian theology proposing that the "righteousness of Christ...is imputed to [believers]—that is, treated as if it were theirs—through faith." It is on the basis of Jesus' righteousness that God accepts humans. This acceptance is also referred to as justification.
The Confession of Faith of the Evangelical United Brethren Church is one of five established Doctrinal Standards of the United Methodist Church, along with the Articles of Religion, the General Rules of United Societies, the Standard Sermons of John Wesley, and John Wesley's Explanatory Notes on the New Testament. The United Methodist Church adopted the Confession of Faith in 1968 when the Methodist Church merged with the Evangelical United Brethren Church to form the United Methodist Church. The Confession of Faith covers much of the same ground as the Articles of Religion, but it is shorter and the language is more contemporary. The Confession of Faith also contains an article on the Judgment and Future State which had not been present in the Methodist Articles of Religion.
In Christian theology, good works, or simply works, are a person's (exterior) actions and deeds that align with the moral teachings, emphasizing compassion, charity, kindness and adherence to biblical principles, in contrast to inner qualities such as grace or faith. Rooted in the belief that faith should manifest in positive actions, the concept underscores the importance of living out one's faith through generosity. Adherents emphasize the significance of engaging in altruism as a demonstration of their devotion to God. These actions, guided by the moral and ethical teachings of the Bible, are viewed as tangible expressions of love, obedience and righteousness within the framework of the Christian worldview. The concept of good works is intricately linked to the theological belief in salvation through faith rather than a means of earning salvation, as Christians seek to manifest their gratitude for God's grace by actively participating in acts of service to others. This theological perspective places significance on the transformative power of good works in fostering a life reflective of Christian values. Christians are often encouraged to love their neighbors, care for the unfortunate, and promote moral values in their communities.
Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity based upon the ministry of the 18th-century evangelical reformer brothers John Wesley and Charles Wesley. More broadly it refers to the theological system inferred from the various sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher.
In Christianity, sin is an immoral act and transgression of divine law. The doctrine of sin is central to the Christian faith, since its basic message is about redemption in Christ.
The Finished Work is a doctrine associated with Pentecostals of the Finished Work Pentecostal tradition, that locates sanctification at the time of conversion; afterward the converted Christian progressively grows in grace. This is contrary to the Wesleyan doctrine of entire sanctification that locates complete sanctification in a definite second work of grace which Holiness Pentecostals teach is a necessary prerequisite to receive the baptism in the Holy Spirit. Finished Work Pentecostals are generally known to have retained the doctrine of progressive sanctification from their earlier Reformed roots, while Holiness Pentecostals retained their doctrine of entire sanctification from their earlier Wesleyan roots. The term finished work arises from the aphorism "It's a Finished Work at Calvary", referring to both salvation and sanctification. Though the term is used within Pentecostal Christianity, it is not exclusively a Pentecostal doctrine.
According to some Christian traditions, a second work of grace is a transforming interaction with God which may occur in the life of an individual Christian. The defining characteristics of the second work of grace are that it is separate from and subsequent to the New Birth, and that it brings about significant changes in the life of the believer.
Sola gratia, meaning by grace alone, is one of the five solae and consists in the belief that salvation comes by divine grace or "unmerited favor" only, not as something earned or deserved by the sinner. It is a Christian theological doctrine held by some Protestant Christian denominations, in particular the Lutheran and Reformed traditions of Protestantism, propounded to summarise the Protestant Reformers' basic soteriology during the Reformation. In addition, salvation by grace is taught by the Catholic Church: "By the grace of God, we are saved through our faith; this faith entails by its very nature, good works, always enabled by prior grace, without which this faith is dead."
Protestant theology refers to the doctrines held by various Protestant traditions, which share some things in common but differ in others. In general, Protestant theology, as a subset of Christian theology, holds to faith in the Christian Bible, the Holy Trinity, salvation, sanctification, charity, evangelism, and the four last things.
He espoused a "method" of study, prayer, and community by which persons might know "sanctification" before God. Wesley thought that the truly devout could "move on to perfection," an ends ethic idea. The Methodist Book of Discipline with "Rules for Methodist Societies" specified what the ways were: daily reading of the Bible, prayer, feeding the hungry, and visiting the sick and those in prison.
Methodist piety describes the goal of sanctification as entire sanctification or Christian perfection. If the notion of perfection is offensive, it is also biblical: Jesus taught us to "Be perfect, therefore as your heavenly Father is perfect" (Matthew 5:48). And to what perfection can human beings aspire? Methodists have always answered this by repeating the Great Commandment: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" (Matthew 22:37; cf. Mark 12:30, Luke 10:27). Along with this, Methodists insist that Christian perfection also means the fulfillment of the second Commandment: love of our neighbor. Thus, Christian perfection or entire sanctification denotes primarily the perfection of our love for God and for our neighbor.
{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.
She had lost the blessing of entire sanctification; but a few days after this she obtained it again.
Does an entirely sanctified person who rebels against God but later comes back to Him need to be entirely sanctified again? We do know that a person can rebel against God and later turn back in repentance and then be "re-saved." Answer: Yes. To come back to God is the action of a backslider having his re in need of continual cleansing. The verb "cleanses us" is a present indica-relationship with God restored. After the restoration, one must walk in the light and obey Romans 12:1 and offer himself a living, holy, and acceptable sacrifice to God. This can be done only by a person in right relationship with God.
Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.
On the other hand, Fox believed that perfectionism and freedom from sin were possible in this world.
D. D. Bundy notes that A. B. Simpson (1843–1919)—Presbyterian founder of the Christian and Missionary Alliance—who never accepted the Wesleyan doctrine of eradication of sin, accepted the Keswickian understanding of sanctification.
The dictionary definition of sanctification in christianity at Wiktionary| Authority control databases: National |
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