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Relevant bibliographies by topics / Sin Sanctification

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Academic literature on the topic 'Sin Sanctification'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Sin Sanctification"

1

Shrier, Paul, and Cahleen Shrier. "Wesley's Sanctification Narrative: A Tool for Understanding the Holy Spirit's Work in a More Physical Soul." Pneuma 31, no. 2 (2009): 225–41. http://dx.doi.org/10.1163/027209609x12470371387804.

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AbstractRapid advances in neuroscience during the past fifteen years require Christians to rethink traditional understandings of the human soul, sin, salvation, and sanctification. John Wesley's understanding of means of grace and his theology of the Holy Spirit provide tools to integrate our understanding of the soul and sanctification with current neuroscience. First, a new, more physical, Christian understanding of the soul is suggested. Then Wesley's theology of sanctification through acts of mercy is explained and related to current concepts of empathy. The relationship between empathy an

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2

Vicens, Leigh C. "Sin and Implicit Bias." Journal of Analytic Theology 6 (July 19, 2018): 100–111. http://dx.doi.org/10.12978/jat.2018-6.110407210818a.

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This paper argues that implicit bias is a form of sin, characterized most fundamentally as an orientation that we may not have direct access to or control over, but that can lead us to act in violation of God’s command. After noting similarities between certain strategies proposed by experimental psychologists for overcoming implicit biases and certain disciplines developed by Christians on the path to sanctification, I suggest some ways in which the Church might offer its resources to a society struggling to overcome bias and discrimination, and ways in which its teaching and ministry might b

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3

Carl, William J. "The Decalogue in Liturgy, Preaching, and Life." Interpretation: A Journal of Bible and Theology 43, no. 3 (1989): 267–81. http://dx.doi.org/10.1177/002096438904300305.

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To live the complete Christian life through the cycle of conviction of sin, repentance, justification, sanctification, obedience, and hope is to experience the Decalogue in its fullness through Christ in the worship, preaching, and spiritual and moral witness in the community of believers and in the world.

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4

Burger, J. M. "Handelen van God, historiciteit, heiliging. Drie kernmomenten van een theologische hermeneutiek." Theologia Reformata 63, no. 2 (2020): 156–66. http://dx.doi.org/10.21827/tr.63.2.156-166.

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Hermeneutical reflection needs to do more than focus on certain issues (like evolution or homosexuality). A step back from these issues is necessary: who are we coram deo when we listen to God’s Word? To answer this question, three central moments are important. First, the primacy of God’s acts should be emphasized, for God’s Word is part of God’s saving work and sin has noetic consequences. Second, hermeneutical reflection has to acknowledge that both the interpreted Scripture and the interpreting reader are embedded in history. Third, theological hermeneutics needs to stress not only the imp

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5

Gause, Hollis. "Pentecostal Understanding of Sanctification from a Pentecostal Perspective." Journal of Pentecostal Theology 18, no. 1 (2009): 95–110. http://dx.doi.org/10.1163/174552509x442174.

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AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing age

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6

Daalen, Lydia Kim-van. "The Holy Spirit, Common Grace, and Secular Psychotherapy." Journal of Psychology and Theology 40, no. 3 (2012): 229–39. http://dx.doi.org/10.1177/009164711204000306.

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This paper seeks to demonstrate how the Holy Spirit, through common grace, may be actively working and using secular psychotherapy in light of the dual reality of belief and unbelief in this world. The Triune God desires to bring a world fallen in sin to his desired goal of reconciliation with Him through the redemptive work of Christ. The Holy Spirit works through common grace in order to help people experience the goodness of God to draw them to him. As such the Holy Spirit may work through secular psychotherapy to bless people in general, restrain sin in this world, prepare for salvation, o

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7

Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885–1917." Religion and American Culture: A Journal of Interpretation 17, no. 1 (2007): 95–126. http://dx.doi.org/10.1525/rac.2007.17.1.95.

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AbstractThis article seeks to draw attention to an often overlooked aspect of the social gospel. Rather than explaining social gospelers as theological liberals who took an interest in social problems, as many historians have done, this essay argues that they were possessed of a unique theology, one which welded evangelical ideas of conversion and experiential Christianity with liberal postmillennial hopes. Their devotion to combating social ills should be understood, therefore, not solely as a secular commitment to social justice or a nebulous allegiance to Christian charity but also as a the

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8

Roberts, Robert C. "Is Kierkegaard a “Virtue Ethicist”?" Faith and Philosophy 36, no. 3 (2019): 325–42. http://dx.doi.org/10.5840/faithphil201981125.

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Several readers of Kierkegaard have proposed that his works are a good source for contemporary investigations of virtues, especially theistic and Christian ones. Sylvia Walsh has recently offered several arguments to cast doubt on the thesis that Kierkegaard can be profitably read as a “virtue ethicist.” Examination of her arguments helps to clarify what virtues, as excellent traits of human character, can be in a moral outlook that ascribes deep sin and moral helplessness to human beings and their existence and salvation entirely to God’s grace. The examination also clarifies the relationship

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9

Mescher, Marcus. "Reclaiming Grace in Catholic Social Thought." Praxis: An Interdisciplinary Journal of Faith and Justice 1, no. 2 (2018): 123–41. http://dx.doi.org/10.5840/praxis20181213.

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Grace is hardly mentioned in the canon of Catholic social teaching. When grace is invoked, it is typically discussed as a gift for personal sanctification, but not a relationship empowering human and divine cooperation for social and ecological responsibility. This essay examines the limited treatment of grace in Catholic social teaching outside of Familiaris consortio and Amoris laetitia before proposing that the traditional emphasis on grace at work in family life can be a model for more intentionally partnering with grace beyond family life. Reclaiming grace as a relationship for cooperatio

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10

Macchia, Frank D. "Baptized in the Spirit: Reflections in Response to My Reviewers." Journal of Pentecostal Theology 16, no. 2 (2008): 14–20. http://dx.doi.org/10.1163/174552508x294170.

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AbstractBaptized in the Spirit: A Global Pentecostal Theology is essentially my effort to develop the early Pentecostal focus on the chief vocation of humanity to bear the divine Spirit in the image of Jesus Christ. I have sought to expand the horizons of this focus on the divine indwelling in order to view it as an eschatological reality that will end in the entire creation becoming the dwelling place of God. I attempt within this pneumatological context to understand the Pentecostal breakthrough experiences of conversion to Christ, sanctification, and empowerment (with signs following). It i

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Dissertations / Theses on the topic "Sin Sanctification"

1

Estes, Steven D. "Death to sin in Romans 6." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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2

Zipp, William Mark. "Sin and the life of a believer as taught in Romans 7:13-25." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Bucknam, Jeffrey R. "An exegetical evaluation of the Keswick view of Romans 7:13-25." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Tamerius, Travis Lee. "A heart renewed the regenerating work of the Holy Spirit in John Owen's theology of sin and grace /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Irelan, Rebecca Jane. "A little experiment in pragmatic divinity Charles Sanders Peirce and the women of early Methodism socialize the subject of John Wesley's doctrine of sanctification /." PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&did=1535273361&SrchMode=1&sid=3&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249054523&clientId=10355.

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Shim, Myung Suk. "The doctrine of repentance in reformed perspective." Thesis, 2007. http://hdl.handle.net/2263/25736.

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Repentance is the first message of Jesus Christ, but the doctrine of repentance has been corrupted by the legalistic-penance doctrine of the Roman Catholic Church, Arminianism, and synergism. The desire for the restoration of true repentance was the cause of the Reformation and Reformed theology has tried to build true repentance in soteriology. Calvin’s doctrine of repentance is balanced between subjectivity and objectivity, and repentance is a requisite element of salvation. Calvin made a connection between repentance and Practicus Syllogismus to emphasise the necessity of good works in salv

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O'Brien, Jerome. "Purgatory: a burning issue?" Thesis, 2007. http://hdl.handle.net/10500/2080.

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The thesis explores the subject of purgatory and its relative value for modern people. It summarises: 1. The manner in which biblical texts used to underpin the doctrine; 2. The history of the doctrine within the Roman Catholic Church and the reaction to it during the Reformation and beyond; and 3. Contemporary formulations of purgatory and purgatory-like ideas. The thesis argues, from several perspectives, that a modern formulation of the doctrine is: 1. Reasonable; 2. Biblically consistent; 3. Meets the criteria of an established Tradition at practice within the Church; and

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Books on the topic "Sin Sanctification"

1

Why Christians sin: Avoiding the dangers of an uncommitted life. Discovery House Publishers, 1992.

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2

Rushford, Patricia H. The Humpty Dumpty syndrome: Putting yourself together again. F.H. Revell, 1994.

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3

R, Knight George, ed. Sin and salvation: God's work for and in us. Review and Herald Pub. Association, 2008.

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4

H, Barackman Floyd. Victors, not victims. Kregel Publications, 1993.

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5

Knight, George R. The Pharisee's guide to perfect holiness: A study of sin and salvation. Pacific Press Pub. Association, 1992.

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6

Kinghorn, Kenneth C. The gospel of grace: The way of salvation in the Wesleyan tradition. Edited by Brockwell Charles W. Abingdon Press, 1992.

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7

Andrews, Robert. Sanctification: Experiencing Salvation from Sin. Sentinel Press, 2005.

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8

John, Murray. Trump Lies and Evangelical Christians: Lost Moral and Ethics Authority-A Study of Sin, Sanctification, and Holiness-impeaching Trump and Evangelical Christians. Independently Published, 2019.

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9

Marshall, Walter. Gospel-Mystery of Sanctification Opened, in Sundry Practical Directions : Suited Especially to the Case of Those Who Labour under the Guilt and Power of Indwelling Sin: To Which Is Added, a Sermon on Justification. HardPress, 2020.

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10

1807-1875, Janes Edwin L., and Janes Edmund S. 1807-1876, eds. Perfect love, or, The speeches of Rev. E.L. Janes, Rev. H. Mattison, D.D., Rev. D. Curry, D.D., Rev. J.M. Buckley, and Rev. S.D. Brown, in the New York preachers' meeting, in March and April, 1867, upon the subject of sanctification: Also, Bishop Janes' sermon, on sin and salvation, at the Newark conference camp-meeting, Morristown, Aug. 18, 1867. Charles Edwin Jones, 2002.

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Book chapters on the topic "Sin Sanctification"

1

"Sanctification by Grace." In Sin Boldly! 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt12878zt.21.

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2

Zahl, Simeon. "Desires of the Spirit." In The Holy Spirit and Christian Experience. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198827788.003.0006.

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This chapter examines the work of the Holy Spirit in the transformation and sanctification of Christians. It argues that accounts of sanctification that build upon the idea of an instantaneous implantation of new moral powers in the Christian upon receipt of the Spirit have significant problems. It then turns to Augustine’s theology of delight and desire to provide an alternative theology of sanctification that is experientially and affectively more persuasive. The second half of the chapter shows that this “affective Augustinian” approach has a number of further advantages. It can account for the fact that sanctifying experience of the Spirit exhibits variability and that human beings are often a mystery to themselves; it can affirm a qualified role for practice and habituation in Christian sanctification without overestimating the transformative power of Christian practice; and it directs attention to the social as well as materially and culturally embedded dimensions of sanctification. The chapter concludes by arguing that an “affective Augustinian” vision of Christian transformation can also account effectively and compassionately for the persistence of sin in Christians.

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3

Westerkamp, Marilyn J. "Sectarian Mysticism and Spiritual Power." In The Passion of Anne Hutchinson. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197506905.003.0005.

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This chapter explores the religious culture of Puritanism. Beginning with the amorphous, pluralistic character of early English dissenters, the chapter discusses the problem of establishing orthodoxy in Massachusetts, particularly the issues central to the Hutchinsonian crisis: sanctification as evidence of election, the conversion experience as evidence, and preparationism. From here the chapter considers the gendering of Puritan religiosity through the privileging of formal education and the rationalist preparation for grace and examines the construction of female spirituality as grounded in biology. The perceptions of woman as weak and woman as evil are developed in great detail. The chapter then places Puritan theologians’ understanding of women within a reconsideration of Puritans’ construction of sin, salvation, and election. It returns to conversion as a mystical experience available to all regardless of rank or gender, thus fostering a radical egalitarianism.

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Davis, Adam J. "Medieval Understandings of Charity." In The Medieval Economy of Salvation. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501742101.003.0002.

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This chapter discusses religious and moral ideas about charity, sanctity, and salvation, largely emanating from the University of Paris during the thirteenth century. Medieval representations of charity tended to focus on the almsgiver, not the recipient of charity. Much of the discussion about charity built on a long tradition of associating charity and the works of mercy with penance for sin. Thirteenth-century developments in confessional practices and a growing preoccupation with Purgatory as a real and terrifying place heightened the significance of the works of mercy. Moreover, confessional manuals and treatises on the virtues and vices identified charity as the virtue that most closely corresponded to the vice of avarice; in the increasingly commercial, profit-oriented economy of thirteenth-century Europe, charity therefore had additional social and religious appeal. The growing veneration for charitable work, for example, is reflected in “the sanctification of charity” during the late twelfth and thirteenth centuries, as sanctity increasingly became tied to the practice of charity. Indeed, popular representations of the saints canonized during this period depicted their extraordinary willingness to make personal sacrifices, debasing themselves and suffering in an effort to alleviate the suffering of others. Hagiographical accounts exalted these charitable saints' selfless service as holy and Christ-like and served as a role model for others to follow.

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Ruokanen, Miikka. "Is there Any Possibility of Reconciliation between Erasmus and Luther?" In Trinitarian Grace in Martin Luther's The Bondage of the Will. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895837.003.0009.

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After five centuries, would it be possible to see any chance of reconciliation between Erasmus and Luther? Looking at this question from the point of view of the three dimensions of the doctrine of grace, we might say some hopeful words. As to the first (1) dimension of grace, at many points even Erasmus admits that human choice must be empowered by God’s grace in order to move in the direction willed by God. But here the real difference is that, for Erasmus, free choice is enabled by the grace given in the creation and it is still naturally efficient in the sinners, whereas Luther sees that there is no freedom because of the human being’s enslavement by unfaith —there is a need for the efficient prevenient movement of the Holy Spirit which alone can create faith. As to the second (2) dimension of grace, following the Catholic tradition, Erasmus knows the conception of (2a) the forensic-juridical forgiveness of sins based on the atonement by the cross of Christ—in this respect there is no real point of controversy between the two. But Erasmus knows nothing about (2b) the union of the sinner with Christ in the Holy Spirit, the Trinitarian participatory conception of justification, central for Luther. In respect to the third (3) dimension of grace, both see possible the cooperation of the believer with God, the difference being Erasmus’ more anthropocentric concept of sanctification if compared with Luther’s emphasis of growth in love enabled by the Holy Spirit.

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