SANCTIFICATION (Gk. hagiasmos, “separation, a setting apart”). The Heb. term qōdesh,
rendered “sanctify,” has a corresponding meaning. The dominant idea of sanctification,
therefore, is separation from the secular and sinful and setting apart for a sacred purpose. As
the holiness of God means His separation from all evil (see Holiness of God), so
sanctification, in the various Scripture applications of the term, has a kindred lofty
significance.
In the OT economy, things, places, and times, as well as persons, were sanctified, i.e.,
consecrated to holy purposes (see Gen. 2:3; Ex. 13:2; 40:10–13; etc.). Connected with this
were the Mosaic rites of purification (see, e.g., Num. 6:11; Lev. 22:16, 32; Heb. 9:13). These
rites, however, when applied to persons were efficacious only in a ceremonial and legal sense
and did not extend to the purifying of the moral and spiritual nature. They were symbolical
and thus were intended not only to remind the Jew of the necessity of spiritual cleansing but
also of the gracious purpose of God to actually accomplish the work. So David prayed not
only, “Purify me with hyssop, and I shall be clean,” but also, “Create in me a clean heart, O
God, and renew a steadfast spirit within me” (Ps. 51:7–10).
Although in the OT, as well as in the NT, men are sometimes called upon to sanctify
themselves, i.e., to consecrate themselves truly to God (see Ex. 19:22; Lev. 11:44; 20:7–8; 1
Pet. 3:15), the thought everywhere prevails that inward cleansing is the work of God. See
Holy Spirit.
BIBLIOGRAPHY: C. W. Brown, The Meaning of Sanctification (1945); G. C. Berkouwer, Faith
and Sanctification (1952); J. C. Ryle, Holiness (1952); W. Marshall, The Gospel Mystery of
Sanctification (1955); W. E. Sangster, The Path to Perfection (1957); S. Neill, Christian
Holiness (1960); N. Turner, Christian Words (1980), pp. 399–402; K. F. W. Prior, The Way
to Holiness (1982).
SANCTIFICATION, ENTIRE. Is it the privilege of believers to be wholly sanctified in this
life? The doctrine of the Roman Catholic church is that baptism, rightly administered, washes
away not only guilt but also depravity of every kind; and thus, in its own peculiar way, that
church answers the question in the affirmative (see Baptism).
Among Protestant theologians
there is wide difference of belief; and there are undoubtedly greater differences of statement,
because of confusion in the use of terms.
We have space only to indicate in a most general
way the two leading views and to add a few suggestions for guidance.
The Calvinistic View. To the Calvinists, sanctification is imperfect in this life.
Corruption of nature remains even in the regenerate so that during this life no man is able to
live without sin. For formal expression of this doctrine the reader is referred to the
Westminster Confession and to the Larger Catechism of the Presbyterian church.
The Methodist View. The Methodists, on the other hand, despite various shades of
opinion and form of statement, see entire sanctification in a true and scriptural sense as being
attainable in this life; and accordingly, Christians may arrive at a state of spiritual purity in
which they are able to remain free from condemnation. This view is in agreement with the
Calvinistic in regarding sanctification as distinct from regeneration (see Regeneration). But it
is in strongest contrast thereto in regarding the work of spiritual purification as one that may
be wrought instantaneously and in the present life. It should be said that the essential features
of Methodist doctrine are held by many other denominations.
Summary of New Testament Statement. The NT presents the doctrine of sanctification
in three aspects: positional, experiential, and ultimate.
Positional sanctification is the
possession of everyone “in Christ.” The great doctrinal epistles of the NT first present the
marvels of saving grace manifested in the believer’s position and then close with an appeal
for life consonant with this divinely wrought position (Rom. 12:1; Eph. 4:1; Col. 3:1–2).
Positional sanctification is just as complete for the weakest and youngest believer as it is for
the strongest and oldest. It depends only upon one’s union with and position “in Christ.” All
believers are “saints” and are “sanctified” (Acts 20:32; 1 Cor. 1:2; 6:11; Heb. 10:10, 14; Jude
3). First Corinthians presents proof that imperfect believers are nevertheless positionally
sanctified and therefore “saints.” The Corinthian Christians were carnal in life (1 Cor. 5:1–2;
6:1–8), but they are twice said to have been “sanctified” (1:2 and 6:11). Thus this positional
aspect of sanctification is absolutely essential if the doctrine as a whole is to be clearly
understood.
Experiential. The basis of experiential sanctification, or actual holiness of life, is
positional sanctification, or what one is in Christ. Only those “in Christ,” that is, regenerate
and thus concomitantly sanctified, are candidates for experiential sanctifications. This phase
of sanctification is effected by faith that reckons upon one’s position in Christ (Rom. 6:1–10).
One’s position is true whether or not he reckons or counts it as true. But it becomes
experientially real only in proportion as one reckons it to be true (6:11).
Ultimate. This is glorification or complete conformity to Christ at His coming (1 John
3:1–3; Rom. 8:29–30; Jude 24, 25). A.E.MCC.; M.F.U.
BIBLIOGRAPHY: W. E. R. Sangster, The Path to Perfection (1943); J. Wesley, A Plain Account of
Christian Perfection (1952); R. N. Flew, The Idea of Perfection in Christian Theology
(1968).
Unger.
J.
rendered “sanctify,” has a corresponding meaning. The dominant idea of sanctification,
therefore, is separation from the secular and sinful and setting apart for a sacred purpose. As
the holiness of God means His separation from all evil (see Holiness of God), so
sanctification, in the various Scripture applications of the term, has a kindred lofty
significance.
In the OT economy, things, places, and times, as well as persons, were sanctified, i.e.,
consecrated to holy purposes (see Gen. 2:3; Ex. 13:2; 40:10–13; etc.). Connected with this
were the Mosaic rites of purification (see, e.g., Num. 6:11; Lev. 22:16, 32; Heb. 9:13). These
rites, however, when applied to persons were efficacious only in a ceremonial and legal sense
and did not extend to the purifying of the moral and spiritual nature. They were symbolical
and thus were intended not only to remind the Jew of the necessity of spiritual cleansing but
also of the gracious purpose of God to actually accomplish the work. So David prayed not
only, “Purify me with hyssop, and I shall be clean,” but also, “Create in me a clean heart, O
God, and renew a steadfast spirit within me” (Ps. 51:7–10).
Although in the OT, as well as in the NT, men are sometimes called upon to sanctify
themselves, i.e., to consecrate themselves truly to God (see Ex. 19:22; Lev. 11:44; 20:7–8; 1
Pet. 3:15), the thought everywhere prevails that inward cleansing is the work of God. See
Holy Spirit.
BIBLIOGRAPHY: C. W. Brown, The Meaning of Sanctification (1945); G. C. Berkouwer, Faith
and Sanctification (1952); J. C. Ryle, Holiness (1952); W. Marshall, The Gospel Mystery of
Sanctification (1955); W. E. Sangster, The Path to Perfection (1957); S. Neill, Christian
Holiness (1960); N. Turner, Christian Words (1980), pp. 399–402; K. F. W. Prior, The Way
to Holiness (1982).
SANCTIFICATION, ENTIRE. Is it the privilege of believers to be wholly sanctified in this
life? The doctrine of the Roman Catholic church is that baptism, rightly administered, washes
away not only guilt but also depravity of every kind; and thus, in its own peculiar way, that
church answers the question in the affirmative (see Baptism).
Among Protestant theologians
there is wide difference of belief; and there are undoubtedly greater differences of statement,
because of confusion in the use of terms.
We have space only to indicate in a most general
way the two leading views and to add a few suggestions for guidance.
The Calvinistic View. To the Calvinists, sanctification is imperfect in this life.
Corruption of nature remains even in the regenerate so that during this life no man is able to
live without sin. For formal expression of this doctrine the reader is referred to the
Westminster Confession and to the Larger Catechism of the Presbyterian church.
The Methodist View. The Methodists, on the other hand, despite various shades of
opinion and form of statement, see entire sanctification in a true and scriptural sense as being
attainable in this life; and accordingly, Christians may arrive at a state of spiritual purity in
which they are able to remain free from condemnation. This view is in agreement with the
Calvinistic in regarding sanctification as distinct from regeneration (see Regeneration). But it
is in strongest contrast thereto in regarding the work of spiritual purification as one that may
be wrought instantaneously and in the present life. It should be said that the essential features
of Methodist doctrine are held by many other denominations.
Summary of New Testament Statement. The NT presents the doctrine of sanctification
in three aspects: positional, experiential, and ultimate.
Positional sanctification is the
possession of everyone “in Christ.” The great doctrinal epistles of the NT first present the
marvels of saving grace manifested in the believer’s position and then close with an appeal
for life consonant with this divinely wrought position (Rom. 12:1; Eph. 4:1; Col. 3:1–2).
Positional sanctification is just as complete for the weakest and youngest believer as it is for
the strongest and oldest. It depends only upon one’s union with and position “in Christ.” All
believers are “saints” and are “sanctified” (Acts 20:32; 1 Cor. 1:2; 6:11; Heb. 10:10, 14; Jude
3). First Corinthians presents proof that imperfect believers are nevertheless positionally
sanctified and therefore “saints.” The Corinthian Christians were carnal in life (1 Cor. 5:1–2;
6:1–8), but they are twice said to have been “sanctified” (1:2 and 6:11). Thus this positional
aspect of sanctification is absolutely essential if the doctrine as a whole is to be clearly
understood.
Experiential. The basis of experiential sanctification, or actual holiness of life, is
positional sanctification, or what one is in Christ. Only those “in Christ,” that is, regenerate
and thus concomitantly sanctified, are candidates for experiential sanctifications. This phase
of sanctification is effected by faith that reckons upon one’s position in Christ (Rom. 6:1–10).
One’s position is true whether or not he reckons or counts it as true. But it becomes
experientially real only in proportion as one reckons it to be true (6:11).
Ultimate. This is glorification or complete conformity to Christ at His coming (1 John
3:1–3; Rom. 8:29–30; Jude 24, 25). A.E.MCC.; M.F.U.
BIBLIOGRAPHY: W. E. R. Sangster, The Path to Perfection (1943); J. Wesley, A Plain Account of
Christian Perfection (1952); R. N. Flew, The Idea of Perfection in Christian Theology
(1968).
Unger.
J.
