{d) A fourth category is the work of the Spirit u.iinrf the truth ' as it is in Jesus' as His instrument in sanctif ration. This is another of the ideas of Jesus emi)liasized by St. Paul. The Pauline Epistles connect sanctification with the work of the Holy Spirit (cf. especially Ro 8, 1 Co 2. 3i«- '^ 12). ' The Spirit's function is, before all things, to help the Christian to be holy' (Bruce, St. Paul's Conception of Christianity, p. 248). The instrument used by the Spirit in sanctifying men is the revelation made in Jesus Clirist. This had been foretold by the Master (Jn 16'^) ; St. Paul sees His word fulfilled in all the Avork of the Spirit. ' The Lord ' and 'the Spirit' are identified sometimes (2 Co 3'"- '8), and the Spirit dwelling in the heart sanctifies through Christ dwelling in the heai't (cf. Eph 3'^, Ro 8»- *«, 2 Ti V*). Man is pictured as a shrine in which the Spirit dwells. This ' temple of the Holy Spirit ' must be kept from all defilement, and must ever be made worthier of its Divine guest (1 Co
3I6. 17 619. 20^ 2 Co 6i«).
(c) The Church as the Body of Christ is an im- portant Pauline conception. It bears upon the problem of sanctiiication, inasmuch as the moral health of each individual member is influenced by the condition of the body (1 Co 121--=^ Ejjh r-'» 4i«, Col 2'"). The Apostle does not contemplate Chris- tians remaining outside the visible Church, and he always assumes that a Christian's sanctification will be perfected within its fellowship. This does not imply any sacramental conception of sanctification. It rests upon the conviction that the Church is indwelt by the living Christ (Eph F-*, Col l^^). Therefore all believers who remain living members of the Church maintain a vital union with their liOrd, through means of His own appointing. This secures their due spiritual development.
(/) Finally, we may note St. Paul's thouglit of Jesus as 'Lord.' This name was used by the early Church to express their faith about Jesus. All the NT books reflect the usage, except the Epistles of John. But, owing j)erhaps to the circumstances of his conversion (Ac 9*), the designation dominates
566 SAiS^CTIFY, SANCTIFICATION
SANHEDRIN
St. Paul's thought of Jesus to a remarkable degree. It carries with it an obligation to acknowledge His sovereignty over all our life. XOur sanctilication is secured by implicit obedience to His aommands, and by close imitation of His example/
3. Church History.— It only remains to ofter a very brief suggestion as to the historical develop- ment of the idea of sanctification in its relation to the Person and work of Jesus Christ. Four out- standing modifications of the idea may be men- tioned.
(1) The first is the monastic idea of sanctification. It had afiSnities with tendencies that are native to man ; and it gained ground in the 4th cent. , when multitudes of semi-converted pagans were pressing into the Church. Although it took its laws from the recorded life and teaching of Jesus Christ, it cannot be recognized as a fruit of vital union with Him. Rather it must be regarded as a product of a restless age of rapid enlargement, reacting upon the longing for reposeful communion with God. During this time the Church's interest in Christ was academic rather than practical, theological rather than religious. Thus men were left to seek holiness by methods of their own devising.
(2) The second idea of sanctification is the medi- ceval. This has many points of union with the monastic ; but it shows a much closer relation to Christ. The restlessness had given place to torpor. This drove earnest souls back to Jesus. Many of the monastic evils permeated Europe, and there Avas very little imitation of Christ amongst the masses of the people. But the mediteval idea of holiness is characterized by a growing devotion to the Lord Jesus, which found expression sometimes in such fervent hymns as those of Bernard, some- times in such service of the poor as was nobly car- ried through by Francis of Assisi, and sometimes in such seeking after liberty as has immortalized Wyclif.
(3) The third idea of sanctification is connected with the Reformation. That movement placed all the emphasis upon Christ's work for us. One result was the upgrowth of an idea of sanctification as something objective. It was almost identified with ' justification.' Christians are sanctified by receiv- ing the robe of righteousness from Jesus Christ.
(4) The fourth or modern idea of sanctification tends to place the emjihasis upon Christ's work in us. Sanctification is much more subjective. This is a development which should be welcomed. But care must be taken lest the reaction from a too objective idea of sanctification by Christ leads to a too subjective idea of sanctification in Christ which fails to give the NT emphasis to both aspects of Christ's work.
It may be pointed out that the modern idea of sanctification in Christ has been approached from the standpoint of the work of the Holy Spirit. What is known as the ' Keswick School ' has ren- dered valuable service by calling attention to the Personality of the Holy Spirit, and to His power to sanctify the human soul. But it must be remem- bered that the Holy Spirit is Christ's alter ego. Rightly understood, this modern development leads us to the Pauline position, that ' Christ Jesus is made unto us . . . sanctification' (1 Co P").