I was looking through a few articles and came across the following which is very interesting....
'In conventional usage, the term sanctification is synonymous with "growth in grace," or the development of character, which follows naturally from a person's commitment to Christ as Saviour. The English word sanctification comes from the Latin word sanctus, meaning "holy," and the idea of holiness underlies the Biblical view of sanctification. In its most fundamental sense, holiness is separateness, or otherness. The holy stands in contrast to the profane or secular. The Old Testament applies the word "holy" fundamentally to God, and by derivation, to things and persons related to God, such as the Temple, the priests, and even the nation of Israel. 2 In the New Testament this word appears in discussions of Christian behavior, 3 refer ring to the quality of purity, or innocence, in a way that recalls the requirements of the sacrifices in the Hebrew system of worship. Thus, while the conventional understanding of sanctification represents a development of its original application, it agrees basically with the New Testament emphasis on personal purity and godly living. So, this article will use the term sanctification as synonymous with the process of character perfection, of growth in grace. In view of recent discussions concerning the experience of salvation, several characteristics of sanctification deserve special attention. In the first place, sanctification, as the New Testament describes it, is an essential aspect of salvation. It is not secondary or subordinate to salvation proper, but belongs to the experience itself. The New Testament passages that specifically employ the term sanctification (such as Romans 6:22) indicate this, as do those passages that describe the concrete changes in personal behavior that salvation involves, whether in terms of good works (James 2:24), or of the fruit of the Spirit (Gal. 5:22), or of the progressive acquisition of several traits of character (2 Peter 1:5-9). According to the New Testament, then, a person is not saved and then sanctified, a person is sanctified as a part of salvation. The Protestant Reformers recognized this in their insistence that justification and sanctification always occur together....The New Testament describes sanctification, as it does justification, as a divine activity. "It is God who justifies," Paul said in Romans 8:33.* And in 1 Thessalonians 5:23 he wrote, "May the God of peace himself sanctify you wholly." Some discussions of salvation create the impression that justification is God's work and sanctification is man's work. But the New Testament gives no support to the idea that God takes care of our justification and then leaves our sanctification to us. Rather, it represents God as responsible for both. 'https://www.ministrymagazine.org/archive/1984/06/sanctification-and-perfection:-another-look
'In conventional usage, the term sanctification is synonymous with "growth in grace," or the development of character, which follows naturally from a person's commitment to Christ as Saviour. The English word sanctification comes from the Latin word sanctus, meaning "holy," and the idea of holiness underlies the Biblical view of sanctification. In its most fundamental sense, holiness is separateness, or otherness. The holy stands in contrast to the profane or secular. The Old Testament applies the word "holy" fundamentally to God, and by derivation, to things and persons related to God, such as the Temple, the priests, and even the nation of Israel. 2 In the New Testament this word appears in discussions of Christian behavior, 3 refer ring to the quality of purity, or innocence, in a way that recalls the requirements of the sacrifices in the Hebrew system of worship. Thus, while the conventional understanding of sanctification represents a development of its original application, it agrees basically with the New Testament emphasis on personal purity and godly living. So, this article will use the term sanctification as synonymous with the process of character perfection, of growth in grace. In view of recent discussions concerning the experience of salvation, several characteristics of sanctification deserve special attention. In the first place, sanctification, as the New Testament describes it, is an essential aspect of salvation. It is not secondary or subordinate to salvation proper, but belongs to the experience itself. The New Testament passages that specifically employ the term sanctification (such as Romans 6:22) indicate this, as do those passages that describe the concrete changes in personal behavior that salvation involves, whether in terms of good works (James 2:24), or of the fruit of the Spirit (Gal. 5:22), or of the progressive acquisition of several traits of character (2 Peter 1:5-9). According to the New Testament, then, a person is not saved and then sanctified, a person is sanctified as a part of salvation. The Protestant Reformers recognized this in their insistence that justification and sanctification always occur together....The New Testament describes sanctification, as it does justification, as a divine activity. "It is God who justifies," Paul said in Romans 8:33.* And in 1 Thessalonians 5:23 he wrote, "May the God of peace himself sanctify you wholly." Some discussions of salvation create the impression that justification is God's work and sanctification is man's work. But the New Testament gives no support to the idea that God takes care of our justification and then leaves our sanctification to us. Rather, it represents God as responsible for both. 'https://www.ministrymagazine.org/archive/1984/06/sanctification-and-perfection:-another-look
