Eighth Sunday after Trinity, 2002
Mr. Aaron Plew

In our Epistle lesson today Saint Paul exhorts us to mortify the deeds of the body through the Spirit so that we may live. He tells us that "we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." What Saint Paul is talking about is our sanctification. What is sanctification? It is the idea and reality that, as Christians, we should continually grow apart from our fallen nature and thus become increasingly conformed to the image of Christ. Sanctification is, in a very real sense, the essence of the Christian life. As children of God, let us seek to understand the reality of sanctification, how it occurs and what our role and responsibility is in the process of becoming holy creatures.

Let us begin by looking at the root of the word itself. Our word sanctify is derived from the Latin sanctus , 'holy', and facere , 'to make.' The fundamental sense of the word comes from the Hebrew root qidosh . Which is variously defined as 'set apart' or 'brightness.' The idea of being set apart underlies references to holiness or sanctification in terms of position, status, relationship, where the words are translated 'cut off', 'separated', 'set apart for exclusive use', 'dedicated' or 'consecrated', 'regarded as sacred or holy in contrast to common, profane or secular.' The idea of brightness expresses the concept as it relates to a condition, an actual state or process. It is the use of this concept of brightness that is used in the New Testament where sanctification is expressed as an inward transformation that is gradually taking place in the lives of Christians. This process of being set apart gradually results in a brightness of purity, moral rectitude, and holy, spiritual thoughts expressing themselves in an outward life of goodness and godliness.

In the Old Testament we see that God himself is sanctified, in the sense that he is holy in majesty and loftily removed from man, sin and earth. We also see things and persons are sanctified and recognized as set apart by God as well as by man (the Sabbath, altar, tabernacle, garment, fast, house, field, people, congregation and priests). This type of sanctification did not necessarily require an internal change. But while the majority of these entail ritual sanctification, often they went hand in hand with the deeper inward reality.

In Leviticus 11:44 God tells his people, "For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy." This command straight out of Leviticus, which essentially entails God's prescription for ritual and worship, required a moral and spiritual response from the people. God's holiness was both transcendent and immanent, and theirs was to be in the same likeness. Yet the prophets had to continually chasten the children of Israel for only possessing an outward sanctification, which did not correspond inwardly. The people were failing to observe the law of holiness, which combined both the moral and ritual aspects. It is important to note here that it most certainly was not the ritual that was the problem, for the ritual was specifically prescribed by God. Why would God give specific and detailed instruction regarding how he should be worshipped with a means that he disdained? Therefore, one must understand that the ritual and ceremony was only part of the Lord's requirement, he also required the heart. God provided the vehicle to facilitate worship that was pleasing to him, but the worshipper must provide the right attitude.

We see then in the Old Testament that worship was arguably central to Israel's sanctification. Given God's immutable character it would logically follow that this too must be the case for the New Testament Church. Beginning in St. Matthew's gospel we find Jesus referring to the Temple that sanctifies the gold and the altar that sanctifies the gift (Mt. 23:17, 19). Here we see the gold and gift consecrated, set apart and reckoned sacred by their relation to the already holy Temple and altar. In Saint John's Gospel the tenth chapter, Jesus tells us the Father has sanctified him and sent him into the world. Later in the seventeenth chapter, "As thou hast sent me into the world, even so have I also sent them into the world.' 'And for their sakes I sanctify myself, that they also might be sanctified through the truth.' 'Neither pray I for these alone, but for them also which shall believe on me through their word." In Hebrews the 13:12 we read, "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered the gateby him therefore let us offer the sacrifice of praise to God continually." These verses from Hebrews form a bridge between the external and internal meanings of sanctification. Christ's sacrifice sanctifies us not only in setting us apart, but also by equipping us for the worship and service of God.

In Hebrews we are given two senses of sanctification. First as a complete and finished work [Hebrews 10:10-12] and yet immediately following, we are exhorted seek to grow in sanctification. Saint Paul, in I Thes. 4:3, tells us that our sanctification is the will of God and that we should abstain from evil and walk honestly. St. Paul's contributions to the Holy Scriptures suggest a broad and mysterious view of sanctification. Not only is it part of Christ's finished work, but also a continuing work within Christians.

This seeming paradox is found throughout the New Testament. Saint Paul reconciles the matter as he teaches of the proper perspective towards sanctification in Philippians 4:12-13. He says: "work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." We see clearly that while sanctification would not be what it is without the immeasurable grace of God, we too hold a responsibility. It would be dishonest for the Church to lay back on its fainting couch and say, "Lord, it's your job, sanctify us!" How then should we respond?

First, let us not be confused with terminology. While justification implies deliverance from the penalty of sin, sanctification implies deliverance from the pollutions, misery and potency of sin. We must have no illusions about the intensity of this struggle with sin. In first Corinthians, the ninth chapter, Saint Paul takes quite seriously his struggle for sanctification and holiness, "Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize." Saint Paul was not following after the Savior in a haphazard fashion, he was following a clear cut and ordered path of sanctification. He placed his body in subjection to righteousness, not tolerating it to take him out of the race. Not only was this important to his own spiritual condition, but he knew of the serious impact it would have on those around him.

Many saints of our faith have retreated from the world and its vain pomp to follow Christ. Monastics have always been highly regarded for what they have given up and left behind. Marriage, family, friends, material possessions, let alone private property, for a vow of poverty and simplicity. Frankly, this idea sounds quite appealing to me. I imagine life in the cloisters, working with my hands for subsistence, prayer seven times a day, growing in grace and godliness with the intimate encouragement of my brothers. But I have to snap out of it and say to myself, "This is the world you live in, live in it and affect it!" God has not given me the gifts that are required to live that life, so I must live my life here in the midst of reality and all its beckoning from holiness, from humility, from love, from Christ. By God's grace and Holy Spirit I can live here and fight against what I vowed to at my baptism, the world, the flesh, and the Devil.

God, in his mercy, has not left us alone in our fight. He provides us, the Church, with practical weapons to work against the things that tug our lives away from him. He has established clear and effectual means of growing in our sanctification. What are those things we have to continually bring us back to Christ? The sacraments of baptism and the Lord's supper. Let us look at the 39 articles first and then examine scripture for a right understanding.

Article 25. Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.

Article 27. Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

Article 28. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.

It is important to remember that the Church Universal has held these views of the sacraments for more than 1600 years. Any view to the contrary should be understood as modern innovation. Scripture is clear that our faithful participation in the sacraments is central to our sanctification in that they are mirrors of Christ. The Christian life is associated in it beginning and in its continuance with sacramental observance. Some of the deepest lessons of holiness and perfection are implicit in what scripture says regarding the Christian's sacramental obligations.

Concerning baptism Saint Paul in his epistle to the Romans reminds of us of the rich symbol it carries, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin." Baptism is a picture of Christ's death and resurrection, and as Christians we must share in that. Remember, our sanctification is God's work combined with our obedience making us more and more Christ like, more and more holy.

In the Eucharist we are also brought into close association with Christ's life. In Holy Communion we are partakers of Christ's body, which was broken for us, and his blood that was shed. The Church has always understood this as an opportunity for the greatest intimacy with Christ our Savior. If there is any doubt in one's mind, think of our exhortation before Holy Communion. If this were merely a memorial of Christ's death, why then does Saint Paul tell us that those who had partaken unworthily had grown sick and some had even died? Looking back to the Old Testament we see the same occurrence when the High Priest entered the Holy of Holies during Passover. This was the closest any man could come to God, and the consequence of doing so unworthily could have been death. These opportunities for communion with God must not be taken lightly. We must, rather, partake of these things that God has given us as ways to draw nearer to and become more like Christ our savior.

Let us take joy in the love of God for us, his unworthy creatures, to offer Himself on our behalf. Let us praise him in his mercy. For he has truly delivered us from death; and now leads us in the way of life and down the path of righteousness. Our response to this abundance of grace should be obedience and fervor of heart. Let us then aim to follow Christ; to mortify the deeds of our bodies and bend ourselves to be obedient sons of God.

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