Understanding Sanctification
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The Holy See
The Holy See APOSTOLIC JOURNEY OF HIS HOLINESS BENEDICT XVI TO BRAZIL ON THE OCCASION OF THE FIFTH GENERAL CONFERENCE OF THE BISHOPS OF LATIN AMERICA AND THE CARIBBEAN INAUGURAL SESSION OF THE FIFTH GENERAL CONFERENCE OF THE BISHOPS OF LATIN AMERICA AND THE CARIBBEAN ADDRESS OF HIS HOLINESS BENEDICT XVI Conference Hall, Shrine of Aparecida Sunday, 13 May 2007 Dear Brother Bishops, beloved priests, religious men and women and laypeople, Dear observers from other religious confessions: It gives me great joy to be here today with you to inaugurate the Fifth General Conference of the Bishops of Latin America and the Caribbean, which is being held close to the Shrine of Our Lady of Aparecida, Patroness of Brazil. I would like to begin with words of thanksgiving and praise to God for the great gift of the Christian faith to the peoples of this Continent. Likewise, I am most grateful for the kind words of Cardinal Francisco Javier Errázuriz Ossa, Archbishop of Santiago and President of CELAM, spoken in his own name, on behalf of the other two Presidents and for all the participants in this General Conference. 1. The Christian faith in Latin America Faith in God has animated the life and culture of these nations for more than five centuries. From the encounter between that faith and the indigenous peoples, there has emerged the rich Christian culture of this Continent, expressed in art, music, literature, and above all, in the religious traditions and in the peoples’ whole way of being, united as they are by a shared history and a 2 shared creed that give rise to a great underlying harmony, despite the diversity of cultures and languages. -
Plenary Indulgence
Our Lady of Lourdes Hospitality North American Volunteers Pope Francis Proclaims Plenary Indulgence Affirming the Response to the PAENITENIARIA 10th Year Jubilee Plenary Indulgence Honoring Our Lady of Lourdes Hospitality North American Volunteers, by Apostolic Papal Decree a Plenary Indulgence is granted to faithful making pilgrimage to Lourdes or experiencing Lourdes in a Virtual Pilgrimage with North American Lourdes Volunteers by fulfilling the usual norms and conditions between July 16, 2013 thru July 15, 2020. APOSTOLICA Jesus Christ lovingly sacrificed Himself for the salvation of humanity. Through Baptism, we are freed from the Original Sin of disobedience inherited from Adam and Eve. With our gift of free will we can choose to sin, personally separating ourselves from God. Although we can be completely forgiven, temporal (temporary) consequences of sin remain. Indulgences are special graces that can rid us of temporal punishment. What is a plenary indulgence? “An indulgence is a remission before God of the temporal punishment Our Lady of Lourdes Hospitality North American Volunteers due to sins whose guilt has already been forgiven.” (CCC 1471) There Public Association of the Christian Faithful and First Hospitality of the Americas are two types of indulgences: plenary and partial. A plenary indulgence www.LourdesVolunteers.org [email protected] removes all of the temporal punishment due to sin; a partial indulgence (315) 476-0026 FAX (419) 730-4540 removes some but not all of the temporal punishment. © 2017 V. 1-18 What is temporal punishment for sin? How can the Church give indulgences? Temporal punishment for sin is the sanctification from attachment to sin, The Church is able to grant indulgences by the purification to holiness needed for us to be able to enter Heaven. -
The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army. -
Preacher's Magazine Volume 07 Number 10 J
Olivet Nazarene University Digital Commons @ Olivet Preacher's Magazine Church of the Nazarene 10-1932 Preacher's Magazine Volume 07 Number 10 J. B. Chapman (Editor) Olivet Nazarene University Follow this and additional works at: https://digitalcommons.olivet.edu/cotn_pm Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, International and Intercultural Communication Commons, Liturgy and Worship Commons, Missions and World Christianity Commons, and the Practical Theology Commons Recommended Citation Chapman, J. B. (Editor), "Preacher's Magazine Volume 07 Number 10" (1932). Preacher's Magazine. 82. https://digitalcommons.olivet.edu/cotn_pm/82 This Book is brought to you for free and open access by the Church of the Nazarene at Digital Commons @ Olivet. It has been accepted for inclusion in Preacher's Magazine by an authorized administrator of Digital Commons @ Olivet. For more information, please contact [email protected]. J. B. Chapman, D. D. Editor V o l u m e 7 O c t o b e r , 19 32 N u m b e r 10 GOING AFTER THE CHURCH OF THE FUTURE B y The Editor Of course adults are expected to attend the Sunday school, but after all has been said on the subject, the big work of the Sunday school is to gather in the children and young people and hold them to the church and for the church and for Christ. Last night the pastor of the church where I preached made an earnest speech about his Sunday school and the District Superin tendent who sat by me said, “No man will want for material for his church who is able to build a Sunday school.” Of course a preacher who can build a Sunday school must also have ability to do a great many other things, for building a Sunday school is not the simple thing it may sound to be. -
Some Insights from John Wesley and ‘The People Called Methodists’
DENOMINATIONAL IDENTITY IN A WORLD OF THEOLOGICAL INDIFFERENTISM: SOME INSIGHTS FROM JOHN WESLEY AND ‘THE PEOPLE CALLED METHODISTS’ David B. McEwan This article has been peer reviewed. This article examines the importance of denominational identity for the early Methodists and its implications for us today. John Wesley clearly believed God had raised up the Methodists to live and proclaim the message of scriptural holiness. The challenge of maintaining the ethos of the Methodist communities required close attention to those critical elements that shaped both their lives and their beliefs. Evidence is presented of Wesley’s commitment to focus on the ‘essentials’ that defined his movement, while leaving room for diversity on ‘non-essentials’ to allow for cooperation in mission between different Christian traditions. Having identified these critical elements in Wesley’s own day, the question is asked how this might be applied today, not only in a local church setting but also for those involved in theological education and ministerial formation. ____________________________________________________ Introduction In the last ten years or so there has been a spate of books, articles, and conferences expressing concern about evangelical identity and denominational identity. Recently the Assemblies of God raised questions about the current importance and practice of speaking in tongues within their movement. Many Reformed denominations are seeking to return to a more robust form of Calvinism and my own denomination (Church of the Nazarene) is concerned about the loss of our Wesleyan heritage, particularly the emphasis on holiness of heart and life. The focus of this paper is not to examine whether the current concerns are valid, nor is it to examine all the possible reasons for this loss of ‘identity.’ Instead, I want to look briefly at one particular concern highlighted by many denominational scholars and leaders— Aldersgate Papers, vol. -
Bible Proofs of the Second Work of Grace
Bible Proofs of the Second Work of Grace or Entire Sanctification as a Distinct Experience, Subsequent to Justification, Established by the United Testimony of Several Hundred Texts, Including A DESCRIPTION OF THE GREAT HOLINESS CRISIS OF THE PRESENT AGE, BY THE PROPHETS. By D. S. Warner “Yet shew I unto you a more excellent way”—1 Cor. 12:31. “And it shall be called The way of holiness”—Isaiah 35:8. Digitally Published by THE GOSPEL TRUTH www.churchofgodeveninglight.com Originally Published by Gospel Trumpet Company 1880 To the Sacred Memory Of My Sainted Mother Whose tender affections were the only solace in my suffering childhood, and whose never-failing love, and whose pure and innocent life, were the only stars of hope that shone in the darkness of my youth, Is This Volume Respectfully Dedicated By The Author. Contents CHAPTER I Introductory Remarks .................................................................. 1 CHAPTER II Christian Perfection and Holiness the Same ................................ 9 CHAPTER III Entire Sanctification, in the Economy of Grace, Is a Distinct Work Subsequent to Regeneration. The First Disciples ................................................................22 CHAPTER IV The Twofold Salvation Continued Under the Labors of the Apostles ......................................................................37 CHAPTER V Entire Sanctification a Distinct Grace, Typified by the Land of Canaan ....................................................................54 CHAPTER VI The Second Grace Inferred From -
Amillennialism Reconsidered Beatrices
Andrews University Seminary Studies, Vol. 43, No. 1,185-210. Copyright 0 2005 Andrews University Press. AMILLENNIALISM RECONSIDERED BEATRICES. NEALL Union College Lincoln, Nebraska Introduction G. K. Beale's latest commentary on Revelation and Kim Riddlebarger's new book A Casefor Ami~~ennialismhave renewed interest in the debate on the nature of the millennium.' Amillennialism has an illustrious history of support from Augustine, theologians of the Calvinistic and ~utheran confessions, and a long line of Reformed theologians such as Abraham Kuyper, Amin Vos, H. Ridderbos, A. A. Hoekema, and M. G. line? Amillennialists recognize that a straightforward reading of the text seems to show "the chronologicalp'ogression of Rev 19-20, the futurity of Satan's imprisonment,the physicality of 'the first resurrection' and the literalness of the one thousand years" (emphasis supplied).) However, they do not accept a chronologicalprogression of the events in these chapters, preferring instead to understand the events as recapitulatory. Their rejection of the natural reading of the text is driven by a hermeneutic of strong inaugurated eschatology4-the paradox that in the Apocalypse divine victory over the dragon and the reign of Christ and his church over this present evil world consist in participating with Christ in his sufferings and death? Inaugurated eschatology emphasizes Jesus' victory over the powers of evil at the cross. Since that monumental event, described so dramatically in Rev 12, Satan has been bound and the saints have been reigning (Rev 20). From the strong connection between the two chapters (see Table 1 below) they infer that Rev 20 recapitulates Rev 12. -
Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected]
CORE Metadata, citation and similar papers at core.ac.uk Provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Trends and Issues in Missions Center for Global Ministries 2009 Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/cgm_missions Recommended Citation Fanning, Don, "Pentecostal and Charismatic Movements" (2009). Trends and Issues in Missions. Paper 7. http://digitalcommons.liberty.edu/cgm_missions/7 This Article is brought to you for free and open access by the Center for Global Ministries at DigitalCommons@Liberty University. It has been accepted for inclusion in Trends and Issues in Missions by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Pentecostal/Charismatic Movements Page 1 Pentecostal Movement The first two hundred years (100-300 AD) The emphasis on the spiritual gifts was evident in the false movements of Gnosticism and in Montanism. The result of this false emphasis caused the Church to react critically against any who would seek to use the gifts. These groups emphasized the gift of prophecy, however, there is no documentation of any speaking in tongues. Montanus said that “after me there would be no more prophecy, but rather the end of the world” (Philip Schaff, History of the Christian Church, Vol II, p. 418). Since his prophecy was not fulfilled, it is obvious that he was a false prophet (Deut . 18:20-22). Because of his stress on new revelations delivered through the medium of unknown utterances or tongues, he said that he was the Comforter, the title of the Holy Spirit (Eusebius, V, XIV). -
The Holiness Movement the Good, the Bad, and the Ugly Part 1
Community Bible Church Instructor: Bill Combs THE HOLINESS MOVEMENT THE GOOD, THE BAD, AND THE UGLY PART 1 I. INTRODUCTION A. Though the title of this series is “The Holiness Movement,” we actually will be taking a more comprehensive historical perspective. What is technically called the Holiness movement, as we will see, developed out of the Methodist Church in the middle of the 19th century (the 1800s) in American. It was an attempt to preserve the teachings on holiness of John Wesley (1703–1791), the founder of Methodism. Wesley came up with the new and unique idea of a second transforming work of grace that is distinct from and subsequent to the new birth. This second blessing of entire sanctification is just as powerful and transforming as the first transforming work of grace—the new birth or regeneration. The Methodist Church eventually forsook Wesley’s view of sanctification at the end of the 19th century, but the Holiness Movement continued to champion Wesley’s view. Part of this Holiness tradition led to what is called the Keswick (the “w” is silent) movement. It is the particular form of Holiness teaching found in the Keswick movement that is of most interest to us in our study the next few weeks. The Keswick movement began at the end of the 19th century and in the 20th century became the most common way of understanding the Bible’s teaching on holiness in fundamentalism and most churches in the broader evangelical tradition—Baptist churches, Bible churches, some Presbyterian churches (also many parachurch organizations, such as Campus Crusade for Christ). -
The Doctrine of Sanctification
The Doctrine of Sanctification by Charles Hodge Table of Contents Its Nature -- Is is a Supernatural Work -- Proof of its Supernatural Character -- All Holy Exercises referred to the Spirit as their Author -- We are taught to pray for Repentance, Faith, and other Graces -- Argument from the Believer's Union with Christ -- Argument from related Doctrines Wherein it consists -- Putting off the Old, and putting on the New Man -- Paul details his own Experience in Roman. vii. 7-25 -- What Romans vii. 7-25 teaches -- Galatians v. 16-26 -- Ephesians iv. 22-24 The Method of Sanctification -- The Soul is led to exercise Faith -- The Effect of Union with Christ -- The Inward Work of the Spirit -- God calls the Graces of his People into Exercise -- The Church and Sacraments as means of Grace -- The Kingly Office of Christ The Fruits of Sanctification, or Good Works -- Romish Doctrine on Good Works -- Works of Supererogation -- Precepts and Counsels -- The Sense in which the Fruits of the Spirit in Believers are called Good Necessity of Good Works -- Antinomianism -- Relation of Good Works to Reward -- Romish Doctrine -- Refutation of this Romish Doctrine -- Doctrine of the older Protestant Divines Perfectionism -- Protestant Doctrine -- Argument from the General Representations of Scripture -- Passages which describe the Conflict between the Flesh and the Spirit -- Argument from the Lord's Prayer -- Argument from the Experience of Christians Theories of Perfectionism Pelagian Theory -- Pelagian Theory -- The Romish Theory -- The Arminian Theory -- Oberlin Theory -- The Relation between these Theories of Perfection Endnotes § 1. Its Nature. SANCTIFICATION in the Westminster Catechism is said to be "the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin and live unto righteousness." Agreeably to this definition, justification differs from sanctification, (1.) In that the former is a transient act, the latter a progressive work. -
The Holiness Movement
HOLINESS MOVEMENT Kevin W. Mannoia (Dictionary of Christian Spirituality. Glen Scorgie, General Editor. Zondervan. 2011.) The holiness movement describes a spiritual current within the 19th and early 20th century church emphasizing the work of the Holy Spirit in the experience of sanctification as well as social engagement. Attaining heart purity and the filling of the Holy Spirit were prominent themes within the movement. Influence from a variety of sources includes the protestant reformation with its emphasis on individual faith, 17th century pietism, the Roman Catholic emphasis on community faith, and a unique Wesleyan interpretation of the Eastern Orthodox concept of theosis. The most direct influence resulted from the 18th century Methodist revival. John Wesley's publication of A Plain Account of Christian Perfection (1777) represents a standard reference point for the holiness movement. Terms such as entire sanctification, Christian perfection, holiness, and infilling of the Spirit became common in the movement as adherents sought a deeper, inner work of purification in living the holy life. The holiness movement became clearly defined within the broader church spectrum during the revivalism of the Second Great Awakening with its emphasis on the work of the Holy Spirit and entire sanctification. It represented a strong ecumenical dimension in early years. Although largely driven by American Methodists many non- Methodists contributed to the holiness movement. Presbyterian William Boardman promoted holiness through his evangelistic campaigns and book The Higher Christian 1 Life (1858). Asa Mahan, of Oberlin College, and evangelist Charles Finney also promoted holiness as a result of their own personal experiences. Mahan testifies to a baptism of the Holy Spirit in which he was cleansed from the inclination to sin – a phrase reminiscent of Charles Wesley's "bent to sinning." An early reference point for the holiness movement is the Tuesday Meeting for the Promotion of Holiness begun in New York City by Sarah Lankford and her sister Phoebe Palmer in 1836. -
The Active Role of Christ and the Holy Spirit in the Sanctification of the Eucharistic Elements Edward J
Theological Studies 45(1984) THE ACTIVE ROLE OF CHRIST AND THE HOLY SPIRIT IN THE SANCTIFICATION OF THE EUCHARISTIC ELEMENTS EDWARD J. KILMARTIN, S.J. University of Notre Dame URING THE LAST two decades several bilateral ecumenical commis D sions of Christian churches have issued agreed statements on the subject of the Eucharist. In general they display a striking conformity in the way they speak about how Christ's sacramental presence is realized. In this essay all examples derive from commissions which have Roman Catholic participants and, in individual cases, representatives of the Anglican, Lutheran, Orthodox, or Reformed traditions. Besides the pas sages quoted from bilateral commission documents, relevant sections of the Faith and Order Commission's "Lima text" of 1982 are included. This document is the product of the collaboration of representatives of nearly all major Christian denominations along with the five churches mentioned above. The content of these texts is analyzed and compared with the tradi tional theologies of these churches. At least superficially, the way of describing the sanctification of the Eucharistie elements corresponds to the language and theological viewpoint of the Orthodox and Reformed Churches. It is less at home with the Anglo-Catholic, Lutheran, and Roman Catholic traditional theologies. This raises the question about the extent to which an ecumenical agreement has actually been attained, particularly between Orthodox and Roman Catholic theologies; for if the latter theologians can use the same language as the Orthodox and, in turn, do accept the same concept of essential change of bread and wine into the body and blood of Christ as the Orthodox, it would seem that full agreement on the theology of the sanctification of bread and wine is in sight.