Sanctification

1. Salvation and Sanctification

(i) For sanctification is an essential aspect of salvation, salvation without sanctification is impossible: “Make every effort… to be holy; without holiness no one will see the Lord.”(Heb 12.14), as faith without deed is useless and dead(Jam 2.17, 20) and it is natural for a good tree to “bear much fruit”(Jn 15.5). Sanctification is the purpose of salvation(Eph 1.4-6) and therefore essential for its fulfillment: “Therefore… continue to work out your salvation with fear and trembling.”(Phil 2.12) The demand of God to be holy(Lev 11.45, 20.26, 1Pet 1.15) may not be neglected: “It is God's will that you should be sanctified… God did not call us to be impure, but to live a holy life. Therefore, he who rejects this instruction does not reject man but God, who gives you his Holy Spirit.”(1Thess 4.3-8)

(ii) However, it does not mean that God requires our meritorious achievement for our own salvation. God is the Sanctifier and man is sanctified by God, especially the Holy Spirit(2Thess 2.13, 1Pet 1.2), though the regenerated man cooperate with the Holy Spirit for our sanctification but only as His instrument, not independent agent. Therefore, sanctification is also by the grace of God, as Jesus Christ is our sanctification(1Cor 1.30).

2. The Biblical Concept of Sanctification

(i) To sanctify means to make holy or become holy. Therefore, the proper understanding of the holy is the key to understand sanctification. Rudolf Otto wrote Das Heilige(1917) in order to correct the Liberal misunderstanding of the holy as purely ethical and rational. He defined the holy as sensus numinous and mysterium tremendum, i.e., as religious concept such as an overwhelming feeling of creatureliness and awe in the presence of the Creator(Is 6): “Over against the holiness of God, man feels himself to be, not merely insignificant, but positively impure and sinful, and as such an object of God’s wrath.”(Berkhof)

(ii) In the Scripture, the adjective ‘holy’  fAdq', a`gioj is used primarily to God but also to every kind of creature such as people, congregation, temple, sacrifice, offering, vessel, garment, ground, mountain, or even to kiss. God is essentially holy, but creatures become holy by the way of being possessed by God or related with God.

(iii) In the Old Testament, sanctification happened in several ways: the presence of God, the consecration and offering to God, or the contact with the altar or sacrifice. Sacrificial system and Holiness code were the major source for sanctification. Purification from impurity and separation for sacred purposes made such man or thing holy.

(iv) In the New Testament, the idea of sanctification may be found in the a`gia,zw passages. The New Testament uses a`gia,zw 29 times(Mt 6.9, 23.17,19,19, Lk 11.2, Jn 10.36, 17.17,19, Acts 20.32, 26.18, Rom 15.16, I Cor 1.2, 6.11, 7.14,14, Eph 5.26, I Thess 5.23, I Tim 4.5, 2 Tim 2.21, Heb 2.11,11, 9.13, 10.10,14,29, 13.12, I Pet 3.15, Jude 1.1, Rev 22.11): 22 past tense and 7 present tense, 18 passive voice and 11 active voice(the subject of most cases is God). It s noun form  a`giasmo,j is used 10 times, and especially 1Cor 1.30, 1Thess 4.3, 4, 2Thess 2.13, 1Pet 1.2 means sanctification.

(v) The Gospels use the word 7 times, but the meanings are quite different between the usage of the Synoptic Gospels and that of the Fourth Gospel.  In the Synoptic Gospels, one pair(Mt 6.9, Lk 11.2) is used for the Lord's Prayer("Hallowed be thy name", a`giasqh,tw to. o;noma, sou), while the other pair(Mt 23.17, 19) shows its ceremonial use("The temple that makes the gold sacred", o` nao.j o` a`gia,saj to.n; "The altar that makes the gift sacred", (to. qusiasth,rion to. a`gia,zon to. dw/ron).  To sanctify the name of God and especially to sanctify the offering, though they are the ground concept for the further development of its idea, does not definitely suggest the typical New Testament idea of sanctification.  However, the Fourth Gospel which has been written late clearly represents its soteriological concept as well as its Christological basis. First, God the Father sanctifies His Son in preparation to send Him to the world, that is, to execute His saving mission(Jn 10.36: "The one whom the Father set apart as his very own and sent into the world", o]n o` path.r h`gi,asen kai. avpe,steilen eivj to.n ko,smon).  Second, Jesus sanctifies Himself for the sake of His people(Jn 17.19: "For them I sanctify myself, that they too may be truly sanctified", u`pe.r auvtw/n evgw. a`gia,zw evmauto,n( i[na w=sin kai. auvtoi. h`giasme,noi evn avlhqei,a|).  Third, as a result, His people is sanctified(Jn 17.17: "Sanctify them by the truth", a`gi,ason auvtou.j evn th/| avlhqei,a|).  The Father sanctifies His Son and also Jesus sanctifies Himself.  And, Jesus prays to the Father that God may sanctify His people.  Here, God is the Sanctifier.  Jesus' self-sanctification was possible as He is God.  Jesus as the Mediator is described as the sanctifier as well as the sanctified.  When God sanctifies, the means of sanctification is here "Truth(avlhqei,a)", which is the Word of God(Jn 17.17: [Sanctify them by the truth;] "your word is truth", o` lo,goj o` so.j avlh,qeia, evstin).  The nature of truth-sanctification needs to be identified by further revelations.

(vi) Its occurrences in Acts and Romans are directly related.  In Acts 26.18, Paul recollects his Damascus experience before King Agrippa and identifies his task given by the resurrected Lord as the sanctification of the Gentiles: "[I am sending you to open their eyes and turn them from darkness to light, and from the power of Satan to God,] so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me"(evgw. avposte,llw se ))) tou/ labei/n auvtou.j a;fesin a`martiw/n kai. klh/ron evn toi/j h`giasme,noij pi,stei th/| eivj evme,). His ultimate mission is to make Gentiles to the sanctified people, and its means is "faith in me[Christ]".  The present concept of faith-sanctification is dominant in Paul.  Also, the forgiveness of sins[justification] and sanctification are naturally related.  Moreover, sanctification is mentioned not individually but collectively("a place among the sanctified").  As Damascus experience is so powerful to Paul's whole life, this formula of his mission as his understanding of Christian salvation must be fundamental and normative throughout his life and works.  This formula reappears in Acts 20.32, where the Apostle commends to the elders of Ephesian church for whom for three years he had taught with tears: "Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among those who are sanctified(kai. ta. nu/n parati,qemai u`ma/j tw/| qew/| kai. tw/| lo,gw| th/j ca,ritoj auvtou/( tw/| duname,n w| oivkodomh/sai kai. dou/nai th.n klhronomi,an evn toi/j h`giasme,noij pa/sin)".  Here, sanctification is connected with the idea of "build-up(oivkodome.w)", which is often used for the explanation of sanctification especially with emphasis in its ecclesiastical character.  Moreover, Paul identifies the power of sanctification as coming from God and the word of his grace, and this is in a perfect harmony with Johannine concept of God as the Sanctifier and truth/word-sanctification.  His task to sanctify the Gentiles is again introduced to the Romans in the context to delineate his calling in 15.16: "Because of the grace God gave me to be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit(i[na ge,nhtai h` prosfora. tw/n evqnw/n euvpro,sdektoj( h`giasme,nh evn pneu,mati ~agi,w|)".  Only the sanctified offering is acceptable to God, and as a priest of the Gentiles Paul has to sanctify them first by the power of the Holy Spirit.  Here, the Holy Spirit is related with sanctification. Because he is God, the Holy Spirit is another Sanctifier.  The power of the Holy Spirit is working certainly in connection with the "proclaiming the gospel of God".   The idea of sanctified offering is significant, because it relates with the Old Testament concept of ceremonial sanctification.  In this connection, it is interesting to consider Romans 12("Offer your bodies as living sacrifices, holy and pleasing to God(parasth/sai ta. sw,mata u`mw/n qusi,an zw/san a`gi,an euva,reston tw/| qew/|)".

(vii) "The sanctified(h`giasme,noi)" seems to be one of the favourite terms to call Christians to Paul, and directly related with his most favourite term, that is, "the saints(a`gi,oi)".  It is provingly represented in the greeting to the Corinthians(1.2): "To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy(th/| evkklhsi,a| tou/ qeou/ th/| ou;sh| evn Kori,nqw|( h`giasme,noij evn Cristw/| VIhsou/( klhtoi/j a`gi,oij)". evkklhsi,a is, h`giasme,noi,,, a`gi,oi, that is, comunicatio sanctorum. h`giasme,noi is the perfect passive participle form of a`gia,zw, meaning that they have been already sanctified.  Therefore, they are fit to be called as "saints(a`gi,oi)".  In this syntax, sanctification is the preceding step to being called as saints.  Without the preceding procedure of sanctification, they cannot be holy, because all are corrupted sinners.  So, the reality of sanctification and the title of saints are inseparable.  And, the concept of evkklhsi,a and sanctification are also inseparable.  Thus, individualistic sanctification is definitely an unbiblical idea.  Moreover, Christians are sanctified "evn Cristw/| VIhsou".  Certainly, it is not they who sanctify themselves.  They are passively sanctified, and it happens only "in Jesus Christ".  The Bible always teaches "Christian" sanctification, not other kinds such as moral improvement or religious sacralization.  I Cor 6.11 clarifies it further.  Its context is a discussion on the issue: Who will and Who will not inherit the kingdom of God?  The wicked and various sinners will not inherit the kingdom of God, but it does not mean that they cannot be converted.  Even those who were such a wicked man as listed in vv. 9-10, if they are sanctified, will surely inherit the kingdom: "And that is what some of you were.  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God(kai. tau/ta, tinej h=te avlla. avpelou,sasqe( avlla. h`gia,sqhte( avlla. evdikaiw,qhte evn tw/| ovno,mati tou/ kuri,ou VIhsou/ Cristou/ kai. evn tw/| pneu,mati tou/ qeou/ h`mw/n)".  Though only some (tinej) fit to the categories listed in vv. 9-10, however, nobody can escape from a general description "the wicked(a;dikoi)".  To inherit(klhronome,w) is a Pauline concept which has been originated from his Damascus calling: "a place among those who are sanctified(klh/ron evn toi/j h`giasme,noij, Acts 26.18)"; "an inheritance among those who are sanctified(klhronomi,an evn toi/j h`giasme,noij, Acts 20.32).  Here, to inherit is to be sanctified.  Without sanctification, there is no inheritance.  Accordingly, sanctification is synonymous with inheritance or salvation. While, we are confronted with a question: Is it possible for the sanctified to be wicked again such as listed in those categories that they cannot inherit the kingdom?  Or, is it a counter-evidence of non-sanctification to happen to be such men like "the sexually immoral" or "the greedy"?  Inter-relationship between supernatural sanctification and observable behaviours is one of the most difficult subjects in the doctrine of sanctification, as it is implicit in the Scripture.  And, another feature of sanctification is illuminated with this verse.  Three consecutive descriptions of fundamental change with repetitive emphatic comparative conjunction "avlla." can be syntactically interpreted in two ways.  They[washing, sanctification and justification] could be different realities as chronological steps of salvation.  Or, those are three aspects of one reality.  Both interpretations are possible, but the latter is more probable, because washing and sanctifying are inseparable and justification is certainly a sanctifying process. If this assumption is accepted, sanctification may be understood in a broader sense which includes baptism(water and Holy Spirit) and justification(forgiveness of sins).  Moreover, because in the above explained Pauline formula inheritance passages necessarily suppose sanctification as its essential concept, it is reasonable to suppose that sanctification is the main concept among those three.  Further, this verse combines two sources of sanctification as identified in I Cor 1.2(sanctified in Jesus Christ) and Rom 15.16(sanctified by the Holy Spirit): "sanctified... in the name of the Lord Jesus Christ and by the Spirit of our God".  This trinitarian description together with the phrase "in the name of" suggest an influx of baptismal formula.  In the early church, it was popular to explain the spiritual phenomenon of sanctification with the baptism of the Holy Spirit aw well as of water, as we shall see later.  A sinful man is sanctified by the washing of the Holy Spirit and by justifying in the name of the Lord Jesus Christ.  This is the Christian sanctification, which is a spiritual and super-natural phenomenon worked by the cooperation of the triune God.  However, still how he is washed, sanctified, and justified has not vividly described.  I Cor 7.14 is a special case of sanctification: "For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband.  Otherwise your children would be unclean, but as it is, they are holy(h`gi,astai ga.r o` avnh.r o` a;pistoj evn th/| gunaiki,( kai. h`gi,astai h` gunh. h` a;pistoj evn tw/| avdelfw/|evpei. a;ra ta. te,kna u`mw/n avka,qarta, evstin( nu/n de. a[gia, evstin)". Paul lays down a rule that one may not radically cut pre-conversion relationships after conversion(17, 20), and one of its application is on marriage and family.  Unbelief of one's partner may not be a justifiable reason for divorce.  Rather, it provides an opportunity to save him or her.  It seems to suggest that the believing partner is the sanctifier of the unbelieving partner, but here "evn" is only instrumental(BDF).  God sanctifies one by the use of his or her believing partner as an instrument.  Moreover, it does not guarantee his or her conversion, when we consider Paul's challenge: "How do you know...whether you will save...?"(16).  However, there must be a good possibility for recommending marriage-sanctification, and without it the sanctity of their children is not assured.  Family-relationship is particularly stated as closely related to sanctification.  This theme is further strengthened in Eph 5.25-28, where the work of Christ for His church is recommended as the model for the love of husband for his wife: "Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by washing with water through the word(i[na auvth.n a`gia,sh|( kaqari,saj tw/| loutrw/| tou/ u[datoj evn r`h,mati), and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.  In this same way, husbands ought to love their wives".  The motif of sanctification is love, and self-sacrifice is the price for it.  Like I Cor 6.11, sanctification is vividly described as cleansing and washing, and here "the washing with water(kaqari,saj tw/| loutrw/| tou/ u[datoj)" is emphatically specified. This water-baptism, together with Spirit-baptism(Rom 15.16, I Cor 6.11), is an indispensable means of sanctification and salvation, and becomes harmonious with the formula like "born of water and Spirit, gennhqh/| evx u[datoj kai. pneu,matoj"(Jn 3.5).  Also, it is adjoined with the means of the word(kaqari,saj evn r`h,mati), as specified in Jn 17.17 and Acts 20.32.  The interchangeable use of r`h,ma with lo,goj suggests that it indicates the Scripture or preaching of the Word rather than the Word as Christ, even though the real ground of sanctification is his self-sacrifice [crucifixion].  The object of his love is evkklhsi,a, the community of the sanctified, not an separable individual, and this motif is very consistent description throughout the Scripture.  Though it is about Christ's sanctification of the church, its application is on husband-wife relationship.  "In this same way(ou[twj)", Paul commends for Christian husband to love his wife.  Of course, a husband cannot sanctify his wife, but love should be expressed in a similar way.

(viii) I Thess 5.23 is Paul's concluding prayer and assurance for the Thessalonian church: "May God himself, the God of peace, sanctify you through and through(Auvto.j de. o` qeo.j th/j eivrh,nhj a`gia,sai u`ma/j o`lotelei/j).  May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.  The one who calls you is faithful and he will do it."  The present concept of sanctification as the Apostle prayed for is certainly an expanded idea.  So far, sanctification has been described as something which happened in one's conversion.  Now, it is extended.  This prayer is for the church, the community of the sanctified, and for further sanctification upto its perfection.  Of course, it is an optative wish, which may not be realized.  However, Paul certainly believed in the extension of the original sanctification.  The key word here, "o`lotelei/j" is a quantitative and qualitative term meaning both "wholly" and "perfectly" as a compound word of o`loj and telei,oj.  Therefore, the sanctification which Paul wishes here is a continuous, gradual, and growing concept, but God is the Sanctifier to whom Paul prayed.  The logic of sanctification is well described in I Cor 3.7: "Neither he who plants nor he who waters is anything, but God, who makes things grow".  At most, humans could be "God's fellow workers(sunergoi, qeou, 3.9)", an instrument of God for sanctification, but not a sanctifier.  God is not only our Sanctifier, but also the Perfecter of our sanctification, as it is clearly described here.  It is also consistent with the fact that He is the Preserver of our sanctification.  Upon the faithfulness of God, it is assured that He who called and sanctified will continuously sanctify and preserve to the end.  This concept of continuous sanctification appears also in II Tim 2.21 with an emphasis on the human factor: "If a man cleanses himself from the latter[wickedness], he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work(eva.n ou=n tij evkkaqa,rh| e`auto.n avpo. tou,twn( e;stai skeu/oj eivj timh,n( h`giasme,non( kai. eu;crhston tw/| despo,th|( eivj pa/n e;rgon avgaqo.n h`toimasme,non)".  Though still God is the Sanctifier, here appears the concept of conditional sanctification.  This is an anticipatory condition that every Christian should try it, but the subject "tij" implies that not everybody does it.  In addition to the absolute, general and gracious sanctification, this text concerns with the relative, conditional and volitional sanctification.  This sanctification does not matter with regeneration or adoption, but decides the kind of service.  All the saints are already within the House of God, but each has his own use according to the degree of discipline and sanctification: "In a large house there are articles not only of gold and silver, but also of wood and clay; some are for noble purposes and some for ignoble"(20).  However, when we closely analyse its condition, we may conclude that the relative and conditional one is by nature not sanctification but un-corruption.  For the conditional clause "If a man cleanses himself from the latter[wickedness]" simply means something like "If a sanctified man keeps his sanctification by trying not to be corrupted by sinful temptations".  Because God "has saved us and called us to a holy life(tou/ sw,santoj h`ma/j kai. kale,santoj klh,sei a`gi,a, 1.9), "everyone who confesses the name of the Lord must turn away from wickedness(avposth,tw avpo. avdiki,aj pa/j o` ovnoma,zwn to. o;noma kuri,ou, 2.19)". Already, God gave us "a spirit of power, of love and of self-discipline"(e;dwken h`mi/n o` qeo.j duna,mewj kai. avga,phj kai. swfronismou, 1.7), and therefore now it is our duty to "guard the good deposit with the help of the Holy Spirit who lives in us(th.n kalh.n paraqh,khn fu,laxon dia. pneu,matoj a`gi,ou tou/ evnoikou/ntoj evn h`mi/n, 1.14)" and "escape from the trap of the devil(avnanh,ywsin evk th/j tou/ diabo,lou pagi,doj, 2.26)" and "flee the evil desires(ta.j evpiqumi,aj feu/ge, 2.22).   It is true that the verb "evkkaqai,rw" has an implicit connotation of sanctification, but when its subject is human, it should be distinguished from the supernatural and regenerative action of God.  Rather, it means a kind of human instrumentality for the preservation of divine sanctification.  Further, it is possible to suppose, in reference with I Thess 5.23, that human obedience to the command of God contributes for his further sanctification in the sense that he does not hinder the continuous sanctifying work of the Holy Spirit to its perfection. The result of the fulfilled condition is to be "an instrument for noble purposes" like "reliable men(pistoi/j avnqrw,poij, 2.2)" or "a good soldier(kalo.j stratiw,thj, 2.3)" or "an approved workman(do,kimon evrga,thn, 2.15)".  And its two passive perfect participles "h`giasme,non" and "h`toimasme,non" are important to understand its process.  Are these circumstantial participles used to explain cause or means?  In other word, does he become an noble instrument because he is kept holy as God sanctified, or by becoming holy because he cleansed himself from evils?  Both are possible and complement each other in the way that the regenerative sanctification is both extended and expanded.  Besides, as syntactically "sanctified" means "equipped" and "useful", it significantly demonstrates that sanctification has some practical mission, that is, to be used by God for any good work.  The equipment of sanctification was, therefore, necessary for church officers.  And, the means for this holy equipment and discipline in this epistle is found in a prominent passage: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work(i[na a;rtioj h=| o` tou/ qeou/ a;nqrwpoj( pro.j pa/n e;rgon avgaqo.n evxhrtisme,noj, 3.16-17).  The word of God is a crucial means both for regenerative and progressive sanctification.  I Tim 4.5, which teaches food sanctification in refutation of "demonic teachings(didaskali,aij daimoni,wn, 4.1)", introduces another means for it: "For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it[food] is consecrated by the word of God and prayer(a`gia,zetai ga.r dia. lo,gou qeou/ kai. evnteu,xewj)".  Certainly, what is sanctified is not food itself, because "everything God created is good", but ourselves in relation with food.  In addition to the word of God, "evnteu,xewj(prayer of thanksgiving)" is suggested.  Though the context seems to limit its applicability in food sanctification, its effectiveness for sanctification in general is not doubtful.  In example, it may be similarly applied to any creature, environment, condition, or even fellow human.  There is no taboo object or situation for a sanctified man, and such a positive attitude certainly represents faith in which he is further sanctified.

(ix) Now, its usage in Hebrew concentrates upon the fundamental and essential cause of sanctification, that is, "the blood of Christ", while such as word, truth, faith, baptism and prayer as suggested so far are but secondary means for it.  Hebrew intensively penetrates into the theme which is sketched in Eph 5.25-26: "Christ gave himself up for her[the church] to make her holy(o` Cristo.j hvga,phsen th.n evkklhsi,an kai. e`auto.n pare,dwken u`pe.r auvth/j( i[na auvth.n a`gia,sh).  Heb 10.10 clearly states that "we have been made holy through the sacrifice of the body of Jesus Christ once for all(h`giasme,noi evsme.n dia. th/j prosfora/j tou/ sw,matoj VIhsou/ Cristou/ evfa,pax)".  His bodily sacrifice is the ground cause of our sanctification, and the term "once for all(evfa,pax)" defines the absolute perfection of not only Christ's bodily sacrifice but also of sanctification through which is achieved.  This "once for all" sanctification of Christ is not same with the ceremonial sanctification of the Old Testament priestly system which had to be done again and again because it was always imperfect.  Heb 10.14 repeats the same principle: "by one sacrifice he has made perfect forever those who are being made holy(mia/| ga.r prosfora/| tetelei,wken eivj to. dihneke.j tou.j a`giazome,nouj)".  It is not like any moral or religious endeavour to improve himself, which has to be repeated again and again because it is always imperfect.  Therefore, though the Scripture teaches the expansion of regenerative sanctification to its perfection, to suppose that its initial or intermediary stage is imperfect deviates from the biblical redemptive perspective(i.e. perfectionism as well as anti-perfectionism).  As far as it is the sanctification achieved by Christ's sacrifice, it is always perfect.  It is analogous with the forgiveness of sin or justification.  Though even an "once for all" forgiven Christian has to ask forgiveness again and again, we cannot say that his original forgiveness and justification was imperfect.  The original and continuous are one reality which extends and grows like a tree which always grows but always perfect and beautiful.  Therefore, there is no imperfection which we have to work out, and this perfection is totally the grace of God only through the sacrifice of His Son.  For the bodily sacrifice of Jesus is "the atoning sacrifice(i`lasmo,j)", and "the blood of Jesus purifies us from every sin(to. ai-ma VIhsou/ kaqari,zei h`ma/j avpo. pa,shj a`marti,aj, I Jn 1.7, Rev 1.5)".  The biblical principle of blood sanctification is illustrated in Heb 9.13-14: "The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean.  How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!".  Just as the blood(to. ai-ma) of animal sacrifices sanctify, "the blood of Christ(to. ai-ma tou/ Cristou/)" cleanses.  However, the former is merely a symbol for the latter. While the former sanctifies one's "outward(sarx)" only symbolically, the latter has the real power to cleanse and sanctify his "conscience(sunei,dhsij)".   Though blood is a metaphor for a sacrificial death, "the blood of the Lamb(to. ai-ma tou/ avrni,ou, Rev 12.11)" has a sanctifying power and reminds that our sanctification is not like a cheap self-improvement program.  For his sacrificial blood is "the blood of the new covenant(to. ai-ma, th/j kainh/j diaqh,khj, Mt 26.28, Mk 14.24)".  Heb 10.29 directly points out the cause of our sanctification: "the blood of the covenant that sanctified him(to. ai-ma th/j diaqh,khj evn w-| h`gia,sqh)".  Without blood, there is no sanctification, either ceremonial or redemptive.  Besides, this passage raises a question about the eternal efficacy of sanctification of those who are sanctified but "deliberately keep on sinning".  Because the sanctified is the free and the Holy Spirit graciously honours his free will, those who has the given ability to obey the guidance of the Spirit but "who has insulted the Spirit of grace(to. pneu/ma th/j ca,ritoj evnubri,saj)" like this  will be hardly tolerable.  This revealed principle shows an aspect of sanctification which is not a mechanical and coersive change, but a call to follow the will of God with his own free will which God has revived and sanctified.  Therefore, the sanctified does not automatically follow His will like a programmed robot, though the sanctified has been equipped with ability and guidance to do it.  However, it is questionable whether such a case really happens.  Rather, it may be understood only as a warning admonition.  Heb 13.12 uses another significant term "suffering" for his sanctifying death: "And so Jesus also suffered outside the city gate to make the people holy through his own blood(Dio. kai. VIhsou/j( i[na a`gia,sh| dia. tou/ ivdi,ou ai[matoj to.n lao,n( e;xw th/j pu,lhj e;paqen)".  Ascetic tradition has emphasized that suffering is the most powerful means for sanctification.  It is true that the suffering of Jesus made our sanctification possible, but it is doubtful that our voluntary suffering is required for our sanctification.  Suffering is a way of imitatio Christi(I Pet 2.21), but only when it is a way of obedience, it works as a means for his growth in sanctification: "suffering produces perseverance; perseverance, character; and character, hope(h` qli/yij u`pomonh.n katerga,zetai( h` de. u`pomonh. dokimh,n( h` de. dokimh. evlpi,da, Rom 5.3-4).  However, it does not mean that we sanctify ourselves.  It is by grace that we are sanctified.  Thus, Heb 2.11 clearly distinguishes the Sanctifier(o[ a`gia,zwn) and the sanctified(oi` a`giazo,menoi): "Both the one who makes men holy and those who are made holy are of the same family.  So Jesus is not ashamed to be call them brothers".

(x) Because Christ sanctified us, we have to sanctify him: "in your hearts set apart Christ as Lord(ku,rion de. to.n Cristo.n a`gia,sate evn tai/j kardi,aij u`mw/n, I Pet 3.15)".  This verse is a reconstructed quotation of Is 8.13: "The Lord Almighty is the one you are to regard as holy".  This sentence is followed by two repetitive sentences to restate how to sanctify: "he is the one you are to fear, he is the one you are to dread".  So, the syntactical meaning of sanctifying Christ as Lord is to "fear" him, and this meaning is confirmed by the preceding verses of both texts(Is 8.12=I Pet 3.14).  "Fear", as defined not as feeling of terror but as honour and reverence(Rom 13.7, I Jn 4.18), is the proper attitude of the sanctified: "let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God(evpitelou/ntej a`giwsu,nhn evn fo,bw| qeou, II Cor 7.1)"; "continue to work out your salvation with fear and trembling(meta. fo,bou kai. tro,mou th.n e`autw/n swthri,an katerga, zesqe), for it is God who works in you to will and to act according to his good purpose(Phil 2.12)".  To sanctify God, as in the Lord's Prayer, is an indirect concept.  Like food sanctification, because God is perfectly holy, the one who is sanctified in this connection is not God, but ourselves in relation with God.  Jude 1.1 called Christians as "toi/j evn qew/| patri. hvgaphme,noij kai. VIhsou/ Cristw/| tethrhme,noij klhtoi/j", and this phrase has several textual problems, one of which is on "hvgaphme,noij".  It is substituted by "hvgi,asme,noij" in P and the Majority Text.  While the textual majority supports the former, however, the latter seems reasonable: "the called, sanctified, and preserved".  Rev 22.11 solemnly closes the Scripture with a command to keep his course: "Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy(o` a[gioj a`giasqh,tw e;ti)".  It is "because the time is near"(o` kairo.j evggu,j evstin, 10b).  Here, a`giasqh,tw is dikaiosu,nhn poie,w.  And, a kind of reward is prepared for it: "Behold, I am coming soon!  My reward is with me, and I will give to everyone according to what he has done(o` misqo,j mou metV evmou/ avpodou/nai e`ka,stw| w`j to. e;rgon evsti.n auvtou/, 12)".

3. The Doctrine of Sanctification

(i) Sanctification is the long process of spiritual transformation for the total and perfect dedication to the Kingdom of God by the self-denying obedience to the guidance of the Holy Spirit. It starts from the initial transformation of regeneration (definitive sanctification) and ever continues for the gradual growth and maturity of salvation in its every aspects (progressive sanctification). Its transformation and purification is ever-increasing(Rom 6.19, 2Cor 3.18), though often retrogression happens, as it does not happen in the mode of constant elevation.

(ii) While Eastern church understands sanctification primarily as deification, Roman Catholic church as imitatio Dei, John Calvin understands it mainly as self-denial and John Wesley as purification. Even though there exist various understandings of sanctification as seen in Five Views on Sanctification written by the representatives of five traditions, there are common beliefs as follows:

(1)   Sanctification is a restoration of original humanity polluted by the Fall.

(2)   Sanctification is a change of direction rather than a change in substance and it affects all spheres and dispositions of one’s existence.

(3)   Sanctification is the work of the triune God and particularly of the Holy Spirit, but it also demands human responsibility in the obedience of freedom.

(4)   Sanctification is grounded on the atonement of Christ.

(5)   Sanctification is appropriated by faith.

(6)   Sanctification is realized in two ways: (a) the initial, positional, instantaneous, or definitive sanctification in regeneration, and (b) the progressive, gradual, experiential sanctification during the whole life.

(7)   Sanctification is completed at glorification.

(8)   Sanctification is a process of growth and maturity which overcomes the internal struggle between the old man and the new man, moving toward the gradual control of the latter.

(9)   Sanctification is assisted by the divine provision of the means of sanctification.

(10) Sanctification is directed to the goal of human service to the glory of God.

(iii) Sanctification affects the whole man, i.e., soul and body(1Cor 7.34, 2Cor 7.1, Phil 3.21, 1Thess 5.23), as well as intellect(Col 1.10, 3.10, Phil 1.9, Rom 12.2, 2Cor 10.5) and emotion(Gal 5.22, 24, 1Pet 2.11, Rom 6.17, Eph 4.31, 1Jn 2.15) and will(Phil 2.13). It is not individualistic but social, even the sanctification of the world, for sanctification is a denial of self-centricity(radical claimlessness) in order to participate in the universal Kingdom of God, as seen in the fruits of the Holy Spirit. Therefore, continual conversion of mortification and vivification is demanded, for it is both purification from sin and dedication for the will of God. Sanctification happens both in conscious and subconscious, visible and invisible dimensions. It includes moral improvement in general sense(Mt 5.16), but it is always related with God. It is done both in passive and active ways, and therefore “it is important that we continue to grow both in our passive trust in God to sanctify us and in our active striving for holiness and greater obedience in our lives.”(Grudem)

(iv) The Word of God, sacrament, worship, prayer, providential guidance, Christian fellowship, self-dicipline etc. are regarded as the means of sanctification, but in fact any obedience to every command of God is helpful to this direction. Moreover, because sanctification is imitatio Christi and participatio Christi, following Jesus with bearing cross is essential for sanctification.

4. Perfection of Salvation

(i) For salvation is a long process of human realization according to the will of God from eternity and to eternity, it is both a present reality and future expectation. Therefore, salvation should be worked out for its perfection: ““Therefore… continue to work out your salvation with fear and trembling.”(Phil 2.12) Perfection is commanded to every child of God: “Be perfect, therefore, as your heavenly Father is perfect.”(Mt 5.48) Therefore, the antinomian and libertine neglect to pursue the perfection is against the purpose of salvation, though approaches of legalism or natural religion are also inappropriate. Of course, Jesus Christ is the Initiator and Perfecter of our salvation throughout its course.

(ii) The perfection of salvation is described in terms of growth and maturity. All the aspects of salvation including calling, regeneration, conversion, faith, repentance, justification and sanctification must grow continuously, but the growth of faith from little to bigger, from weak to strong, is regarded as the barometer of growth in general, as it reflects all the aspects of life.

(iii) John Wesley is said to have advocated perfectionism, i.e., the idea that perfect sanctification is possible in this life. But he did not insist sinless perfection, but only “a voluntary transgression of a known law.” And this state is possible by the second blessing of the Holy Spirit. Though nobody may insist sinlessness, for “If we claim to be without sin, we deceive ourselves and the truth is not in us”(1Jn 1.8), every Christian must strive for that goal.