Progressive Sanctification (The Narrow Sense)

Last post, I discussed how Sanctification in the wide sense is being set apart by God for Holy Works, during Justification. When sanctification is discussed, however, it is normally meant in the narrow sense, which is spiritual growth, maturing, or growing up of a Christian. In the Lutheran church this is normally called Progressive Sanctification and in the Eastern Orthodox Church, something very much like it is called Theosis, which is I term I really like. This is a synergistic process, not monergistic or purely from man.

"Theosis is both a transformative process as well as the goal of that process. The goal is the attainment of likeness to or union with God. As a process of transformation theosis is brought about by the effects of katharsis (purification of mind and body) and theoria (contemplation, beholding God). According to eastern Orthodox teaching theosis is very much the purpose of human life. It is considered achievable only through a synergy (or cooperation) between humans' activities and God's uncreated energies (or operations)."

Progressive sanctification is taught in our Confessions (Ap. IV.46, Ap. IV. 72, Ap. IV. 125, Ap. IV. 132, Ap. IV. 136, Ap. IV. 250, SA 13.3,LC First Part, 311, LC Second Part, 57, LC Second Part, 69, LC Fourth Part, 71,  LC Fourth Part, 65-67).

Sanctification (Obedience) is God's Will (1 Thessalonians 4:3)

A Christian cooperates in this work (Synergistic) (2 Corinthians 6:1; 7:1; Philippians 2:12; 1 Timothy 4:14)

"Neither does the question concern the state of the reborn and renewed person: as to how the powers of free choice have been established in him, for we confess that the person who has been reborn and renewed through the Holy Spirit has free will toward spiritual good, in fact, a will freed from slavery to sin by the power of the Holy Spirit." -Johann Gerhard

We still need God to help us in our Sanctification (Philipians 2:12-13).

He does this through the means of Grace (Acts 20:32).

Through the Holy Spirit's work faith is increased daily, love strengthened, and the image of God renewed (John 14:26; 16:13–14; Romans 6:15–23; 8:15–16, 26; 14:17; 15:13; 1 Corinthians 12:7–11; Galatians 5:16–18; 2 Peter 3:18)

A believer's good works are not perfect; but sins of weakness are forgiven (John 15:3).

In the Old Testament God’s glory sanctifies (sets apart) their sacrifices (Exodus 29:43). Likewise, in the New Testament, the offerings of the faithful to God are set apart as holy by the Holy Spirit (Romans 15:15-16).

It follows Justification (Matthew 7:16-18; John 3:6; Ephesians 2:10, Hebrews 9:12-14).

Since our sanctification cannot be perfect Jesus became perfectly set apart (sanctified) for us, by perfect obedience, so that he could redeem us. (1 Corinthians 1:30).

While they are distinct, Justification and Sanctification cannot be separated because sanctification cannot take place without justification, because “without faith it is impossible to please God” (Hebrews 11:6). Subjective justification always produces sanctification, because faith without actions is dead (James 2:17).

Sanctification is not a basis for salvation (Romans 7:14-25).

To get "fruits of faith" happening, you need to get faith happening, and there's only one way to get faith to happen. Preach the Gospel. When fruits are not showing up on the tree, Jesus explains that it is because the whole tree is sick. You don't preach about fruit-bearing under the false perception that the tree is otherwise healthy, that the roots of Justification are healthy. Fruitless = rootless. "Roots of faith" produce "fruits of faith."

It is progressive and not achieved fully achieved until the last day  (1 Corinthians 3:9; 9:24; Ephesians 4:13-16; Philippians 3:12, 1 Peter 2:2)

The most comforting part of the doctrine of sanctification is that which speaks of the completion of sanctification in heaven (Psalm 17:15; 1 Corinthians 13:12; 15:20–57; Revelation 7:9–17; 21:4–7).

"The renewed man co-works with the Spirit of God. Sanctification is progressive, and never reaches absolute perfection in this life. The Holy Spirit works through the Word and the Sacraments, which only, in the proper sense, are means of grace."  -Charles Porterfield Krauth in "The Conservative Reformation"

Being a slave to righteousness leads to sanctification. Being a slave of God yields the fruit of the Spirit, which leads to sanctification. The end of sanctification is eternal life (Romans 6:19-23)

Sanctification is unassuming (Matthew 25:21-40). If it is done for a higher degree of Glory, then it is done sinfully. Selfless works result in Glory (2 Thessalonians 2:13-14)

Finally, it is really about going deeper into God's word than higher (or having more or better works).