RELIGIOUS ENCYCLOPEDIA
Sanchimiathon Sanctification
whole implies the current Greek conception of the wisdom of the Egyptians, modifying this, however, by putting on practically equal terms with the Egyptians the Phenicians from whom part of the material is obtained, and regarding them as disseminators of knowledge. This fits with what might reasonably be expected from an inquirer with a theory to support who found himself among the Phenicians, as did Philo. Thus Sanchuniathon reduces to a pseudonym, behind which Philo hides as he rationalizes the mythology of his times, against which he shows a polemic bias. Geo. W Gilmore.
Bibliography : For the earlier literature consult Fabricius- Harles, Bibliotheca Grwca, i. 222-226, Hamburg, 1790. The best discussions of the subject are: H. Ewald, in the Abhandlungen of the Gottingen Scientific Society, Historical-philosophical series, v (1851-52), 3-68; idem, in GGA, 1859, pp. 1441-57; E. Renan, in the Memoires of the French Academy of Inscriptions, xxiii. 2 (1858), 241- 334; W. W. von Baudissin, Studien zur semitischen Religionsgeschichte, i. 1-46, Leipsic, 1876; O. Gruppe, Die griechischen Culte und Mythen in ihren Beziehungen zu den orientalischen Religionen, pp. 347-409, Leipsic, 1887; and R. P. Lagrange, Etude sur les religions semitiques, pp. 396-437, Paris, 1905. Consult further: J. G. von Herder, Werke, vi. 139-154, Stuttgart, 1827; F. C. Movers, Die Phbnizier, Bonn, 1841; idem, in Jahrbucher fur Theologie und christliche Philosophie, vii (1836), 51-94; F. L. Vibe, Commentatio de Sanchoniathone, Christiania, 1842; E. Roth, Geschichte unserer abendldndischen Philosophie, i. 243-277, Mannheim, 1846; Eckstein, in JA, V., xiv (1859), 167-238, xv (1860), 67-92, 210-263, 399-414; C. P. Tiele, Egyptische en Mesopotamische Godsdiensten, pp. 440-448, Amsterdam, 1872, Fr. transl., pp. 273-279, Paris, 1882; P. Berger, L'Ange d'Astarte, in congratulatory volume in honor of E. Reuss, pp. 47 sqq., Paris, 1879; F. Lenormant, Les Origines d'histoire, i. 536-552, Paris, 1880, Eng. transl., Beginnings of History, London, 1883; J. Halevy, Melanges de critique et d'histoire, pp. 381-388, Paris, 1883; Robiou, in Memoires presentes, French Academy of Inscriptions, I., x. 2 (1897), 12-19; Ersch and Gruber, Encyklopadie, III., xxiv.; Biographie universelle, vol. xxxiv., s.v. " Philon de Byblos," and vol. xl., s.v. " Sanchoniathon."
SANCROFT, WILLIAM: Church of England; b. at Fressingfield (84 m. n.e. of London), Suffolk, Jan. 30,1616-17; d. there Nov. 24, 1693. He graduated from Emmanuel College, Cambridge (B.A., 1637; M.A., 1641 ; B.D., 1648), where he obtained a fellowship in 1642, which, however, he lost in 1649 for refusing to sign the Solemn League and Covenant. On leaving Cambridge he retired to Fressingfield, where he remained nine years; went abroad in 1657; returned at the Restoration; became successively chaplain to John Cosin (q.v.), bishop of Durham, and university preacher, 1660; rector of Houghton-de-Spring, and the king's chaplain, 1661 ; prebendary at Durham Cathedral, and master of his college, 1662; dean of York, and of St. Paul's, 1664; archdeacon of Canterbury, 1668; and archbishop of Canterbury, 1677 He attended Charles II. on his death-bed, Feb., 1685; and crowned James II., Apr. 23, 1685. He would not act on James's ecclesiastical commission, and was one of the famous seven bishops who refused to read James's Declaration of Indulgence, and in consequence were confined in the Tower and tried, but were triumphantly acquitted. Sancroft also refused to take the oath of allegiance to William and Mary, 1688; and was deprived Feb. 1, 1691. The Fur predestinatus (London, 1651; Eng. transl., The Predestined Thief, 1658) has been shown to have
been erroneously attributed to him, and to be a translation of Den ghepredestineerden Dieff (The Hague, 1619-22). He left, Modern Policies (London, 1652); Occasional Sermons (1694); and Familiar Letters (1757).
Bibliography: G. D'Oyley, Life of Archbishop Sancroft, 2 vols., London, 1821; J. Le Neve, Lives, Characters . and Benefactions of . Bishops of the Church of
England since the Reformation, ib. 1720; Agnes Strickland, Lives of the Seven Bishops, pp. 1-103, ib. 1866; J. Stoughton, Religion in England, 2 vols., ib. 1884; W. H. Hutton, The English Church (,1626-1714), pp. 228-233 et passim, ib. 1903; DNB, 1. 244-250.
SANCTIFICATION: In common Christian usage the deliverance of the personal life from the power of sin accomplished by the faithful observance of faith, by the earnest struggle against all temptation to turn away from the living God, and by the practise of Christian piety. In technical language sanctification means the operation of Definition, the grace by which salvation is conveyed to man, enabling him to be freed and to free himself from sin, and to become like God in heart, will, and thought. The term is derived from Scripture (I Thess. iv. 3, 7; II Thess. ii. 13; Rom. vi. 19, 22). The Christian is admonished to yield himself to Christ, "who is made unto us sanctification" (I Cor. i. 30) and to prove his holiness by his conduct (I Peter i. 15, 16; cf. I Cor. vii. 24; Eph. i. 4, v. 27). The divine work of salvation is designated as sanctification especially in Hebrews (ii. 11, ix. 13, 14, x. 10, xiv. 29). But the sense of the term is not fixed with dogmatic precision; in Roman Catholic theology it is included in the conception of justification; in Protestant theology it follows justification, but in this case is usually identified with renovation and good works.
According to the Roman Catholic doctrine, while the saving grace of God is operative in sanctification, the process neither follows logically upon Roman Catholic justification nor differs essentially from it. In accordance with the medieval and modern Roman Catholic doctrine of justification, it is sanctification which effects justification. Grace obliterates sin in man and endows him with supernatural righteousness and holiness through justification. Sanctification, therefore, considered as sanctifying grace, is the cause of justification, and the effects of sanctification form the content of justification, through which redemption from sin, as won by Christ, is imparted to man. In opposition to the Roman Catholic doctrine, the Formula of Concord regards sanctification as following justification, but scarcely differentiates it from renewal. Luther, on the contrary, in his larger catechism, considers sanctification as the office and work of the Holy Spirit, agreeing with the scholastic and Roman theology in so far as he looks upon sanctification as bestowal of salvation; though by this last he understands not the "infusion of righteousness," the bestowal of a power of virtue, but the effect of faith. The difference between Luther and the Formula of Concord, is, however, more nominal than real, since the Formula meant by the term sanctification apparently only a part of that which Luther meant by it. The doctrine of sanctification was not essentially changed in Pietism, but rationalism perverted
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