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What We Beleieve - Salvation (pt.2)

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Lexham Survey of Theology (Sanctification)
Sanctification is the ongoing supernatural work of God to rescue justified sinners from the disease of sin and to conform them to the image of his Son: holy, Christlike, and empowered to do good works.
The Practical Encyclopedia of Christian Counseling (Salvation)
SALVATION Christ saves by grace through faith. He saves by His act on the cross from the penalty and punishment of sin (justification), gradually over the Christian’s lifetime from the power and persistence of sin (sanctification), and ultimately, once for all at a Christian’s death or at Christ’s coming from the very presence of sin (glorification). Salvation is all of grace. No one is able to offer anything in addition to what Christ did on the cross, where He suffered in the place of guilty sinners. Indeed, anything that is added actually subtracts. Jesus did it all.
Lexham Survey of Theology (Sanctification)
Sanctification is the work of the Father, Son, and Holy Spirit (John 17:17, 19; 1 Cor 1:2, 30; Eph 5:25–27; Col 1:22; 1 Thess 5:23; Heb 10:10–13; 13:12, 20–21). Yet it is the Holy Spirit who applies this triune work, freeing and empowering believers to become like Christ (Rom 8:12–14; 15:16; 2 Thess 2:13; Titus 3:5; 1 Pet 1:2). Scripture’s frequent designation of the Holy Spirit speaks to the fitting nature of the Spirit’s role as sanctifier.

Sanctification does not occur as a separate step after salvation; rather, it is the working out of one’s salvation into the whole of life and practice. It is not simply ethical conformity but the conformity of one’s entire life into the image of God. Sanctification is the natural application of justification: those who have been declared holy are now made holy. It is the natural development of regeneration: those who have received new life now live out this life as they grow in Christ. It is also the natural implication of adoption: God’s beloved children imitate him in holiness and purity. Christians are enabled to do good works that please and honor God, love and serve others, and represent God’s character and ways before the world (John 15:5, 8; Rom 7:4; 1 Cor 10:31; Gal 6:2; Jas 2:14–22).

Although sanctification is first and foremost a supernatural work of God in a person’s life, it also requires the active cooperation of the person through faith, obedience, and submission to the divine work (Rom 6:19; 12:1; Phil 2:12–13; 2 Tim 2:21; Heb 12:14). God has provided various means by which Christians can participate in their growth toward holiness and union with God. These include prayer, the reading and meditation of Scripture, fellowship with other believers in the church, the use of spiritual weapons (Eph 6:10–20), the fruit of the Spirit (Gal 5:22–23), and the gifts of the Spirit for God’s mission in the world (Rom 12:3–8).

Systematic Theology 1. Definition of Sanctification

Man needs God to continue and preserve his spiritual life, just as much as he needed God to begin it at the first. Creation in the spiritual, as well as in the natural world, needs to be supplemented by preservation;

Systematic Theology 1. Definition of Sanctification

Regeneration is instantaneous, but sanctification takes time. The “developing” of the photographer’s picture may illustrate God’s process of sanctifying the regenerate soul. But it is development by new access of truth or light, while the photographer’s picture is usually developed in the dark. This development cannot be accomplished in a moment. “We try in our religious lives to practise instantaneous photography. One minute for prayer will give us a vision of God, and we think that is enough. Our pictures are poor because our negatives are weak. We do not give God a long enough sitting to get a good likeness.”

Systematic Theology 1. Definition of Sanctification

Salvation is something past, something present, and something future; a past fact, justification; a present process, sanctification; a future consummation, redemption and glory. David, in Ps. 51:1, 2, prays not only that God will blot out his transgressions (justification), but that God will wash him thoroughly from his iniquity (sanctification). E. G. Robinson: “Sanctification consists negatively, in the removal of the penal consequences of sin from the moral nature; positively, in the progressive implanting and growth of a new principle of life.… The Christian church is a succession of copies of the character of Christ. Paul never says: ‘be ye imitators of me’ (1 Cor. 4:16), except when writing to those who had no copies of the New Testament or of the Gospels.”

Systematic Theology 1. Definition of Sanctification

; Rom. 6:12—“Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof”—sin dwells in a believer, but it reigns in an unbeliever

Even though the soul is made holy
The tendencies remain.
Romans 6:12
Sin dwells in a Believer
Sin Reign in a Unbeliever
“the essential divinity of the human.” Not culture, but crucifixion, is what the Holy Spirit prescribes for the natural man. There are two natures in the Christian, as Paul shows in Romans 7. The one flourishes at the other’s expense. The vine dresser has to cut the rank shoots from self, that all our force may be thrown into growing fruit. Deadwood must be cut out; living wood must be cut back (John 15:2). Sanctification is not a matter of course, which will go on whatever we do, or do not do. It requires a direct superintendence and surgery on the one hand, and, on the other hand a practical hatred of evil on our part that coöperates with the husbandry of God.
Systematic Theology 1. Definition of Sanctification

(b) That the existence in the believer of these two opposing principles gives rise to a conflict which lasts through life.

Gal. 5:17—“For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would’—not, as the A. V. had it, ‘so that ye cannot do the things that ye would’; the Spirit who dwells in believers is represented as enabling them successfully to resist those tendencies to evil which naturally exist within them; James 4:5 (the marginal and better reading)—“That spirit which he made to dwell in us yearneth for us even unto jealous envy”—i. e., God’s love, like all true love, longs to have its objects wholly for its own. The Christian is two men in one; but he is to “put away the old man” and “put on the new man” (Eph. 4:22, 23). Compare Ecclesiasticus 2:1—“My son, if thou dost set out to serve the Lord, prepare thy soul for temptation.”

1 Tim. 6:12—“Fight the good fight of the faith”—ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως = the beautiful, honorable, glorious fight; since it has a noble helper, incentive, and reward. It is the commonest of all struggles, but the issue determines our destiny. An Indian received as a gift some tobacco in which he found a half dollar hidden. He brought it back next day, saying that good Indian had fought all night with bad Indian, one telling him to keep, the other telling him to return.

There will be Tension between these opposing principles which will last though out life.
  (c) That in this conflict the Holy Spirit enables the Christian, through increasing faith, more fully and consciously to appropriate Christ, and thus progressively to make conquest of the remaining sinfulness of his nature.
Rom. 8:13, 14—“for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. For as many as are led by the Spirit of God, these are sons of God”; 1 Cor. 6:11—“but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God”; James 1:26—“If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain”—see Com. of Neander, in loco—“That religion is merely imaginary, seeming, unreal, which allows the continuance of the moral defects originally predominant in the character.” The Christian is “crucified with Christ” (Gal. 2:20); but the crucified man does not die at once. Yet he is as good as dead. Even after the old man is crucified we are still to mortify him, or put him to death (Rom. 8:13; Col. 3:5). We are to cut down the old rosebush and cultivate only the new shoot that is grafted into it. Here is our probation as Christians. So “die Scene wird zum Tribunal”—the play of life becomes God’s judgment.
Dr. Hastings: “When Bourdaloue was probing the conscience of Louis XIV, applying to him the words of St. Paul and intending to paraphrase them: ‘For the good which I would, I do not, but the evil which I would not, that I do,’ ‘I find two men in me’—the King interrupted the great preacher with the memorable exclamation: ‘Ah, these two men, I know them well!’ Bourdaloue answered: ‘It is already something to know them, Sire; but it is not enough,—one of the two must perish.’ ” And, in the genuine believer, the old does little by little die, and the new takes its place, as “David waxed stronger and stronger, but the house of Saul waxed weaker and weaker” (2 Sam. 3:1). As the Welsh minister found himself after awhile thinking and dreaming in English, so the language of Canaan becomes to the Christian his native and only speech.1
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