In many instances of the New Testament, we
read of "sanctified"/"sanctification" (αγιαζω) instead of
"justified"/"justification" or other members of the
δικ-word group in instances where, if Reformed soteriology were true, we would
expect "justification" language. Note the following which militate against the
Reformed understanding of the ordo
salutis (“order of salvation”):
To open
their eyes, and to turn them from darkness to light, and from the power of
Satan unto God, that they may receive forgiveness of sins, and inheritance
among them which are sanctified (ηγιασμενοις) by faith that is in me. (Acts
26:18)
That he might sanctify (ἁγιάσῃ) and cleanse it with the washing of water by the word. (Eph 5:26; in the Greek, this is a purpose clause, as evidenced by the use of the subordinating conjunction ινα. Christ is said to make holy (αγιαζω) and cleanse (καθαριζω) its members with the "washing of water." The term translated as "washing" is λουτρον, which is the term for a "bath" or even a baptismal font [cf. Song 4:2; 6:6; Sirach 34:25 in the LXX]. This noun, being coupled with the phrase του υδατος "of water" shows that water baptism is the instrumental means through which Christ cleanses the members of His bride, the Church)
But we
are bound to give thanks away to God for you, brethren beloved of the Lord,
because God hath from the beginning chosen you to salvation through
sanctification (εἰς σωτηρίαν ἐν ἁγιασμω πνεύματος) of the Spirit and belief of
the truth. (2 Thess 2:13)
Of how
much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden
under food the Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified (ἐν ᾧ ἡγιάσθη), an holy thing, and hath done
despite unto the Spirit of grace? (Heb 10:29; see James
White (and John Owen) on Hebrews 10:29 for a refutation of a claim that the
“one sanctified” in this verse is Jesus! this verse especially is problematic
for Reformed theology, since the passage specifies that this individual has
fallen from sanctification, but the Reformed view maintains that sanctification
[including positional sanctification, not just progressive] cannot take its
place in the ordo salutis unless
justification has already occurred and yet also maintains that if one seemingly
falls from the faith, they were never truly justified originally)
Elect
according to the foreknowledge of God the Father, through sanctification of the
Spirit (ἐν ἁγιασμῷ πνεύματος), unto obedience and sprinkling of the blood of
Jesus Christ: Grace unto you, and peace, be multiplied. (1 Pet 1:2)
Does LDS Theology Confuse the Relationship Between Justification and Sanctification?
Dave Bartosiewicz vs. Transformative Justification and Refutation of Dave Bartosiewicz on justification and the atonement being forensic