The Sanctifier: The Classic Work On The Holy Spirit Book Pdf

[Annalisa Vanzanten]

THE SANCTIFIER - UPDATED UNABRIDGED EDITION

This is the only complete and unabridged edition of this classic work currently available in English. In this, one of the most fascinating books on the Holy Spirit ever written, Archbishop Martinez reveals the secret of holiness. Step by step, he guides us to understand the gentle ways in which the Spirit acts in our lives. He explains how the Holy Spirit is present to us and leads us to the Father and Son especially through the virtues of faith, hope, and charity. This is followed by the Gifts and Fruits of the Holy Spirit and a a masterful explanation of the beatitudes. Paperback. 351 pages.


The people Simpson really has in view in issuing a call tosanctification are the many evangelical people he saw in churcheswho were convinced that they had all of God they wanted. TheirChristian commitment had been externalized and focused on goingto church and not doing anything on Sunday and not drinking andworking to stop those who do. Somehow the inner vitality, thespiritual dynamic in many evangelical churches was missing andSimpson wanted to recall them to what God really wanted for them.These were people who were good Christians. They did not need acall to conversion but they needed another trip to the cross,another experience of dying with Christ and rising with Him innewness of life.



The Sanctifier: The Classic Work On The Holy Spirit Book Pdf

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Simpson is making it clear that he is not trying to sell anexperience. Experience is important but the focus needs always toremain on "the person and the work of the Lord Jesus."Because of this we need to recognize that sanctification isn'tsomething which you receive like a trophy or a plaque that youcan put on your wall saying "Certified Sanctified."Sanctification is "not a fixed and crystallized state but anattitude of constant dependence and abiding so that our holinessis not self constituted but dependent every moment on our unionand communion with Him." This is the essential understandingof the progressive nature of sanctification. It makes clear thatsanctification is never something that you possess as anattribute. Sanctification is a way of life. It's a pattern ofliving the life of Christ. To use another of my favourite Simpsonquotes "It is God manifest in the flesh again." It is adependence on the life of Christ within us as the source of ourwhole life. We draw all of our spiritual energy from ChristHimself.


There is an interesting pattern in the work of the spiritualwriters of the Christian tradition. These great saints becomemore convinced of their sinfulness the less they are like me. Themore the pattern of Jesus' life and love is evident in theirlives, the more convicted they become of the sinfulness thatremains. This is because the heart of God is awakened in them sothat they are sensitive to aspects of sin in their lives and theworld which I don't even see. As we grow in grace and as thisChrist life becomes a reality in us, we suddenly are aware ofthings which were there all along but didn't bother us before.Progress in sanctification means we feel the effects of sin evenmore profoundly. It is this that keeps the great Christian saintsfrom being self-righteous and self-satisfied.


In my theological, spiritual understanding, there was a modelof conversion which didn't seem to have anything to do with myexperience as I have described it. The model of conversion was adramatic change. The more dramatic the better. First you have areally, really bad life and do all sorts of horrendous things andthen you meet Jesus and everything is fine from then on. This wasproblematic because I hadn't done any really horrendous things,yet I knew in my heart of hearts that there was all sorts of badstuff going on in my life, stuff I wasn't happy with, stuff Iknew Jesus wasn't happy with. As a result of this, I answered analtar call and expected that all that stuff would go away and thenext day I would be happy and carry on from there. However, thenext day nothing was any different and so I did it again and thenI did it again and I did it again and I did it sixty-two thousandtimes and it just didn't work. By the time I was fifteen, Idecided that this conversion thing really didn't work because Itried my best and did what I was told I needed to do. I prayedthe sinner's prayer all those times and nothing worked. Atfifteen I took a vow and decided that I was never going to answeranother altar call in my life and so far I have held to that.


But beyond that, the tradition teaches that there may be someself-righteous, self-satisfied Christians who are carrying onwithout the quality of spiritual life God intends. Often likeSimpson and like me, these people really want what God wants forthem but can't find the way. They may be frustrated with theirChristian lives and unable to figure out why it's not working,why they are constantly falling in temptation, why they can'tfollow through on what they believe God is calling them to do,why God seems distant and uncaring. For these people our messageis that they need to meet Jesus once again at the cross. Theyneed to surrender their efforts to make God happy on their ownmerits and receive once again the grace of Jesus Christ. A prayerfor faith to trust God with their whole being and a resolve to besubmissive to the witness of the Spirit can be the beginning of anew and exciting life of victory in Jesus, a sanctified life.


However, Keswick doctrine has been sharply criticized as a disguised form of entire sanctification (or "perfectionism") by other Christian traditions, particularly historical Calvinism and Presbyterianism. Princeton theologian B.B. Warfield wrote a trenchant attack on the Keswick and Higher Life movement in his two-volume work Studies in Perfectionism, specifically in his articles "The Higher Life Movement" and "The Victorious Life." W. H. Griffith Thomas responded to Warfield and defended the Higher Life movement in two articles in the journal Bibliotheca Sacra.[24] Another early opponent of Keswick was J. C. Ryle, who set forth the classic Protestant doctrine of sanctification in his book Holiness as an alternative to Keswick. More modern defenders of Keswick theology include J. Robertson McQuilkin in the book Five Views of Sanctification,[25] as well as John R. VanGelderen.[26] Modern Reformed criticism of Keswick has come from J. I. Packer, as well as from Andrew Naselli, who critiqued Keswick in his doctoral dissertation on the subject.[27] The Higher Life and Keswick movement is also critiqued from a non-Reformed, historic Baptist viewpoint by Thomas Ross in his doctoral dissertation The Doctrine of Sanctification: An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective. Charismatic and Pentecostal authors may critique the Higher Life movement also as not going far enough, but Pentecostal scholars[28] recognize and appreciate the groundwork laid by Higher Life advocacy of the continuation of the gifts of healing and miracle-working for the rise of the Pentecostal movement.[29]


"Once a person is saved, the spiritual state of that person includes a new nature and an old nature... The believer still has an old nature - a complex of attributes with an inclination and disposition to sin; and the new nature... a complex of attributes... (that) incline and dispose the Christian to a new manner of life, one that is holy in the sight of God."[69]


9. Work Harder, Carry the Cross Trustingly and Overflow With Joy. If you read through the lives of the saints, who are the spiritual masterpieces of God in the words of Saint Pope John XXIII, you will notice the following characteristics of many of the saints. They spend less time in bed and less time at the table chowing down, allowing them time to pray more, work harder and more efficaciously, and without complaining! Then they have many crosses, and I say many crosses. However, in the midst of all of these apparent hardships and trials they are overflowing with peace, happiness, and joy! All of this is obviously the working of the Holy Spirit. Test yourself in these areas; how do you rate?


Am I prepared to let God grip me by His power and do a work in me that is worthy of Himself? Sanctification is not my idea of what I want God to do for me; sanctification is God's idea of what He wants to do for me, and He has to get me into the attitude of mind and spirit where at any cost I will let Him sanctify me wholly.






Our work is not to save souls, but to disciple them. Salvation and sanctification are the work of God's sovereign grace, and our work as His disciples is to disciple others' lives until they are totally yielded to God. One life totally devoted to God is of more value to Him than one hundred lives which have been simply awakened by His Spirit. As workers for God, we must reproduce our own kind spiritually, and those lives will be God's testimony to us as His workers. God brings us up to a standard of life through His grace, and we are responsible for reproducing that same standard in others.


Thanks Jordan. I hear what you are saying. But help me process the notion of "progressive" sanctification and simple obedience to God's commands versus being made holy/sanctified. (Please note I am no antinomian and I do preach third use of the law, though as you note, the law always condemns and we don't get to pick which use the hearers hear.)



Permit me to throw out a bunch of questions to help me flesh out my train of thought. If we understand the nature of sanctification by way of the Holy Spirit--the sanctifier--who gives us Jesus, is it helpful to assert a "progressive" nature to our holiness, as if the more Jesus we get the more holy we become? Or does any amount of Jesus sanctify us just the same? Much like the OT priests sanctified the people of Israel on behalf of Yahweh.



Can obedience to the law create or produce sanctification or is that the work of the Gospel? What does it mean to progress in our sanctification as opposed to our obedience to God's commands?



Does not the law (regardless of the use employed)tell us what God wants us to do? Thus, can we not simply proclaim "do this!" in the midst of our law proclamation rather tagging it on after the the Gospel? If we believe that it is only the Gospel that can engender our good works, wouldn't it be more compelling to let the Gospel produce the fruit the law demands?



Thanks for indulging me Jordan (and any other brothers who might wish to comment).



Again, I hear what you are saying. However, I am just not convinced the use of the word "progressive" is as helpful as you might mean it to be. But I am open to be convinced otherwise.

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