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Justification, Sanctification, and the Holy Spirit: Difference between revisions
Justification, Sanctification, and the Holy Spirit (view source)
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===Justification=== | ===Justification=== | ||
William Branham often dismissed justification as a thing of the past, and that anybody can be justified. His view was that justification (like salvation) is something that you may lose at some point. The Lutherans had it hundreds of years ago, so it must not be too important. This of course makes one a borderline believer (like Judas or those who perished in the wilderness) until you make it | William Branham often dismissed justification as a thing of the past, and that anybody can be justified. His view was that justification (like salvation) is something that you may lose at some point. The Lutherans had it hundreds of years ago, so it must not be too important. This of course makes one a borderline believer (like Judas or those who perished in the wilderness) until you make it through the next two stages of being born again. | ||
===Sanctification=== | ===Sanctification=== | ||
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John Wesley used various terms to describe this second work of grace: Christian perfection, salvation from all [willful] sin, entire sanctification, perfect love (1 John 4:18), holiness, purity of intention, full salvation, second blessing, second rest, and dedicating all the life to God. Its essence is unreserved love for God with one’s whole being and, consequently, love for fellow humans. This complete sanctification occurs instantaneously at a point in time subsequent to one’s justification, but God’s gradual working both precedes and follows it. | John Wesley used various terms to describe this second work of grace: Christian perfection, salvation from all [willful] sin, entire sanctification, perfect love (1 John 4:18), holiness, purity of intention, full salvation, second blessing, second rest, and dedicating all the life to God. Its essence is unreserved love for God with one’s whole being and, consequently, love for fellow humans. This complete sanctification occurs instantaneously at a point in time subsequent to one’s justification, but God’s gradual working both precedes and follows it. | ||
Wesley’s primary contribution to the doctrine of sanctification is that he is the father of widespread evangelical views that separate justification and sanctification in a way that the Reformed view does not. <ref>Andrew David Naselli, “Keswick Theology: A Survey and Analysis of the Doctrine of Sanctification in the Early Keswick Movement,” Detroit Baptist Seminary Journal Volume 13 13 (2008): 19–20. | Wesley’s primary contribution to the doctrine of sanctification is that he is the father of widespread evangelical views that separate justification and sanctification in a way that the Reformed view does not. <ref>Andrew David Naselli, “Keswick Theology: A Survey and Analysis of the Doctrine of Sanctification in the Early Keswick Movement,” Detroit Baptist Seminary Journal Volume 13 13 (2008): 19–20.</ref> | ||
However, the separation of justification from sanctification is effectively a rejection of Christ’s Lordship in conversion because it is only at the time of the believer’s one-time act of dedication ("sanctification") that he submits to the Lordship of Christ.<ref>William W. Combs, “The Disjunction Between Justification And Sanctification In Contemporary Evangelical Theology,” Detroit Baptist Seminary Journal Volume 6 6 (2001): 30.</ref> | However, the separation of justification from sanctification is effectively a rejection of Christ’s Lordship in conversion because it is only at the time of the believer’s one-time act of dedication ("sanctification") that he submits to the Lordship of Christ.<ref>William W. Combs, “The Disjunction Between Justification And Sanctification In Contemporary Evangelical Theology,” Detroit Baptist Seminary Journal Volume 6 6 (2001): 30.</ref> | ||