The Importance Of Entire Sanctification

II. Main Point 2. God tells us in 1 John 1: 9“If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all unrighteousness.” And again in 2 Corinthians 5:17“Therefore if anyone is in Christ, he is a new creation. The old has passed away; behold the new has come.”

"There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death" (Rom 8:1-2). Paul believes if you are in Christ Jesus, then you will be saved. Because of Jesus ' selflessness, he has freed us from sin and death. God had created the world

God gave men the free will to elect their own salvation. There is no sin until it is actually committed. Sin was now considered a voluntary act. It also consists of a change of heart, which revived the concept of limited atonement. Christ did not die for only a select few predestined elect, but for whosoever will accept God’s offer of salvation. Personal commitment also involved an active and useful Christian life in which individual action brings the kingdom closer.

Dispensationalism maintains only one method of salvation through the dispensations, however, the dispensational idea that the content of faith changes, raises suspicions. The law was added in to grace and could not save (Ryrie, 2007). Thus, the law marked out the character of transgressions until Jesus Christ should come (Ryrie, 2007, p. 128). Without the law, there would no knowledge of God’s grace, and if righteousness could be gained through the law, grace would have no purpose (Gal. 2:21). Thus, the law’s purpose was to mark out grace, while grace fulfilled the law’s purpose (Rom. 10:4). Based on the characteristics of God’s immutability, this author believes that since God cannot change, neither can the content of faith, the measure of God’s grace, or the method and means of salvation. Dispensationalism does add value to Christendom; however, dispensationalism does create confusion over how one is saved. Thus, it is this author’s belief, that with a basic understanding of God’s characteristic of immutability, the church can eliminate any and all confusion concerning salvation and how one is saved.

Centuries ago, the Bible was written when God gave his only son who died on the cross for our sins. “Our” is standing for everyone in the world that God calls his children. Jesus Christ died on the cross with active and passive obedience. This means Jesus actively kept Gods Law for us, which we live by today. Jesus passively took away all of our sins, he died on the cross to take them away and we receive righteousness. Even if we are un-deserving, when Jesus died on the cross for everyone, it gives everyone the opportunity to have everlasting life with God. Baptism is one of the few things that God asks of everyone. The purpose of Baptism is to cleanse your sins and you will be forgiven. With the blessing of God, the Holy Water cleanses the person’s sins and they are given everlasting life.

Wesley believed that sanctification was a process that could be received as an instantaneous experience after conversion, or later on in life. No matter when sanctification was achieved, the moment someone received sanctification was the “climax” of their Christian life. He believed that the “second blessing purified the believer from his inward sin and enabled him to secure perfect love of God and of his fellowmen.” Followers of Wesley had trouble balancing the “crisis and process views” of Wesley, and the crisis view began to take “precedence over the process view.” Soon, sanctification was no longer viewed as the goal of a Christian life, but the beginning of a Christian life.

The next important topic I want to talk about is condemnation. Now what is condemnation? Webster’s definition of condemnation is this: an act of judicially condemning. Condemnation to me means not only condemning someone, but also condemning ourselves, because of sins we have committed. Romans 8:1 says this “So now there is no condemnation for those who belong to Christ Jesus.” What is this saying? Through Jesus we do not have to feel guilty for the wrong we have done. Jesus has already paid for our sins through his sacrifice. Justification is a term that goes with both condemnation and grace. Justification is defined in the Praxis the assigned book for Theo 104. “Justification is an act of God’s free grace, wherein He pardoned all our sins, and accepted us as righteous in His sight, only for the righteousness

Another way to think about this is how Wesley wrote in his sermon The Scripture Way of Salvation. On our journey to sanctification, he states, what keeps us going on the journey are the means of grace, whether they be for ourselves or done for others. His basic point was that once we are brought into awareness of the grace and our need to repent and turn from our sin, the means provide the nourishment our souls need to grow in grace. How else could one grow in grace than by means of grace?

The secular saint, like the hero saint, is motivated by love. While Augustine tells us that the hero saint is moved by love for God, the secular saint as the humanist thinkers of our modern age assert is moved by love for self and/or fellow man. Thus, love appears to be at the heart of the meaning of life. Throughout history love has been given many different names. For the pagan Greeks, there was eros (erotic or sexual love), agape (spiritual love), and phileos (a kind of platonic, friendly love). For the Christians, love was best described as caritas charity (a selfless love of God and neighbor). The modern world, which turned in a sense away from the Christian concept of reality, adopted a more ego-centric idea of love of love that was not selfless but selfish.

Sin does not define you for your entire life. God sent His only son so that our sins can be forgiven. We do not have to be perfect. All we have to do is repent and put our trust in Him. I am so thankful my Savior is not like most people and He sees past my sins. He sees I can

Dr. Tuttle does a marvelous job as he breaks down the deep theological ideas of John Wesley into simple applicable illustrations. In the book Sanctity Without Starch, Tuttle lays out the ideas of John Wesley and grace by explaining it by stating, “it is a good news, bad news, good news story” (Tuttle, 27). Tuttle then elaborates on this idea and breaks it down in following chapters.

In some newer, churches pool are built and filled with holy water. An individual is then dipped into the water after they pledge their love to God. "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit", as described in the bible. (Bible getaway, Matthew 28:19) Jesus commanded that his disciples must be baptized in the name of the Father, Son, and Holy Spirit. The physical act of cleaning the body after pledging devotion acknowledges the removal of a person 's sins and makes them clear to start again before death. After death depending on the sins created the person is appointed a long lasting afterlife in heaven or hell.

Firstly, Paul makes it abundantly clear than no man is good by his own strength, regardless if they are a Jew or Gentile. Due to the fall, none can be righteous before God. (Romans 3:10) Every person is a sinner and has failed to live up to God’s divine standard. (Romans 3:23) Yet God’s image is still in the hearts of mankind. Though sin has entered the world and morality has been distorted, the Creator’s moral character is woven into the hearts of humans. (Romans 2:15) This can be seen even now as those without faith still abide by a sense of inner morality, a true picture of the image of God within them. Yet sin is still a part of the human identity. However, Paul tells the Romans that, because of the sacrifice Jesus made on the cross and the justification of his resurrection, mankind can be made righteous. Just as it only took one man, Adam, for sin to enter the world, it only took one extraordinary man, Jesus, for man to be made righteous in him again. (Romans 5:19) Therefore, the human identity is redeemed through faith in Christ so that the sinful nature of man is no more; no longer enslaved to sin, man can be set free. (Romans 6:6-7) Yet this change in identity, from sinful to righteous, requires a response in the physicality of the human identity, as every part of the body must now be used for righteousness (Romans 6:19), even though the sinfulness of man’s flesh wars against righteousness.

Before the Incarnation, when God's declaration to humanity was partial and developing. This means that God uses physical appearance to reveal himself to us. St. John of Damascus (730 AD) describes the value of material things in knowing the invisible God. In the Old Testament, we encounter blessings, washings, kissings, ritual meals, circumcision, etc, all of which involve God providing his grace and revelation using created things, rituals, and symbols. At the heart of sacramental theology that is based on reflection on the liturgical ceremony of these rites throughout history,the incarnation, that God becomes a human in Jesus Christ. It is the most complete, and final, revelation of God to mankind. When God became human, he sanctified all

Not only have we been cleansed of our sins and the guilt thereof, we have also "died to sin" and "to the Law" with Christ; Romans 6-7; Galatians 2:19-20; Galatians 6:14-15. We cannot live any longer in sin and we cannot live any longer under the Law, which is the strength of sin; 1 Corinthians 15:56. We are to "Walk in the Spirit" and "according to the Spirit" and it is by the Spirit that we "put to death the deeds of the body"—which (contrary to the dialectic reasoning)obviously includes the feelings and desires in back of the deeds; Romans 8; Galatians 5:16-26; Colossians 1:3-29; Colossians 2; 3:1-17; James