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Journal articles on the topic 'Sin Sanctification'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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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11

Sumner, Darren O. "Fallenness and anhypostasis: a way forward in the debate over Christ's humanity." Scottish Journal of Theology 67, no. 2 (2014): 195–212. http://dx.doi.org/10.1017/s0036930614000064.

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AbstractThe doctrine of the incarnation suggests that Christ is necessarily like us in some respects, and also unlike us in others. One long-standing debate in modern christology concerns whether Jesus’ human nature ought to be regarded as ‘fallen’ – as conditioned by the effects of the Fall – despite the fact that he himself remained without sin (Heb 4:15). Is fallenness a condition which is necessary in order for Christ to sympathise with human beings, to represent them, and so to reconcile them to God? Is fallenness logically separable from sinfulness? Recent literature has suggested an inc

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12

Ahn, Ho-Jin. "The Humanity of Christ: John Calvin's Understanding of Christ's Vicarious Humanity." Scottish Journal of Theology 65, no. 2 (2012): 145–58. http://dx.doi.org/10.1017/s0036930612000026.

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AbstractThere are two different hermeneutical principles between the views of the fallen and unfallen humanity of Christ. Scholars who deny Christ's assumption of corrupted human nature emphasise that, due to a fallen humanity, Christ would have inevitably committed sin in the context of the original sin. However, theologians who are in favour of Christ's fallen humanity explain the issue in the person and work of Christ himself. Here, I present John Calvin's biblical views on the body of Christ as the vicarious humanity for all of us. With regard to the biblical truth that the Word became fle

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13

Priyatna, Novel. "Peran Guru Kristen sebagai Agen Restorasi dan Rekonsiliasi dalam Mengembangkan Karakter Kristus pada Diri Remaja sebagai Bagian dari Proses Pengudusan [The Role of Christian Educator as Agent of Restoration and Reconciliation in Developing Christ-like Character in Adolescence as part of the Sanctification Process]." Polyglot: Jurnal Ilmiah 13, no. 1 (2017): 1. http://dx.doi.org/10.19166/pji.v13i1.333.

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<p>Sanctification is a process of maturation to becoming more Christ-like in character after a person experiences regeneration. In the context of adolescent faith development, apart from parents and church clergy, regenerated adolescents also need support from Christian teachers as the agent of restoration in order to restore the image of God in themselves and as the agent of reconciliation in order to restore their relationship with God, others, and themselves all of which have been affected by sin. Christian teachers can function as role models for these adolescents both inside and out

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14

Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.

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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have cau

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15

Bear, Bethany Joy. "Fantastical Faith: John Bunyan and the Sanctification of Fancy." Studies in Philology 109, no. 5 (2012): 671–701. http://dx.doi.org/10.1353/sip.2012.0034.

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16

Cefalu, Paul. "Godly Fear, Sanctification, and Calvinist Theology in the Sermons and "Holy Sonnets" of John Donne." Studies in Philology 100, no. 1 (2003): 71–86. http://dx.doi.org/10.1353/sip.2003.0001.

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17

Redmond, Elsa M., and Charles S. Spencer. "Rituals of Sanctification and the Development of Standardized Temples in Oaxaca, Mexico." Cambridge Archaeological Journal 18, no. 2 (2008): 239–66. http://dx.doi.org/10.1017/s0959774308000279.

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Archaeological investigations at three Formative period sites near San Martín Tilcajete in the Valley of Oaxaca, Mexico, have recovered a sequence of temples. The temples span the period when the Zapotec state emerged with its capital at Monte Albán during the Late Monte Albán I phase (300–100 bc), coinciding with Monte Albán's conquest of neighbouring regions. Zapotec rituals of sanctification practised in pre-state times may have been affected by Monte Albán's military expansionism. The historically documented case of military expansion and political unification of the Hawaiian islands by th

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18

Van de Vyver, H. M. "Andrew Murray�s Theology of Divine Healing." Verbum et Ecclesia 30, no. 1 (2009). http://dx.doi.org/10.4102/ve.v30i1.75.

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This article critically discusses Andrew Murray�s contention that when Jesus Christ spoke of sickness it was always as of an evil caused by sin and that believers should be delivered from sickness, because it attacks the body that is the temple of the Holy Spirit. He wrote that Christ took upon Himself the soul and body and redeems both in equal measure from the consequences of sin. Murray contrasts low level Christians who enjoy no close fellowship with God, no victory over sin and no power to convince the world with those who are �fully saved�, who enjoy unceasing fellowship with God and are

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19

Davis, Martin M. "T.F. Torrance: Union with Christ through the Communion of the Spirit." In die Skriflig/In Luce Verbi 51, no. 1 (2017). http://dx.doi.org/10.4102/ids.v51i1.2313.

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Union with Christ is a heuristic, over-arching rubric for the discussion of many themes in Torrance’s soteriology. Union with Christ, however, has not been a major topic in Torrance studies. The purpose of this article is to address this inadequacy. The present article provides an overview of Torrance’s discussion of incarnational reconciliation and ‘vicarious humanity’ of Jesus Christ. According to Torrance, the hypostatic union is a dynamic, atoning union in which humanity is cleansed of sin and brought into sanctifying union with God. Throughout his earthly life, Jesus acts ‘vicariously’, r

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