Replies

FK, the Greek text says no such thing as I demonstrated in the followup to Mom's post. Holy (or sanctified) is a state of being. That which is holy/sanctified is that ontologically, and can only be that while it's holy. That which is holy doesn't need to be called to holiness.

The call to holiness is nonsensical if we consider how holiness is attained: it is a passive change of ontological state without our participation. It is something that occurred without our volition or doing.

This is made abundantly clear in the grammatical format of the Greek text (perfect, passive, subjunctive—an accomplished fact without our participation or volition, such as for example you were born).

So, how can we then be called "to be holy" if holiness is not works-based or subject to free-will? It's like calling all those who were born to stay born! It's nonsense. Greek text doesn't say anything like that.

It is untenable logically. If we can make ourselves holy, then the whole Calvinist and Protestant illusion of being the elect falls down like a house of cards and becomes a Pelagian heresy.

The call to holiness is nonsensical if we consider how holiness is attained: it is a passive change of ontological state without our participation. It is something that occurred without our volition or doing. This is made abundantly clear in the grammatical format of the Greek text (perfect, passive, subjunctive—an accomplished fact without our participation or volition, such as for example you were born).

But this view zooms in on a single passage and appears to make the assumption that this use of the concept of holiness is the only proper one in Christianity. The totality of scripture clearly shows that the concept is broader than that and that "being holy" and "being made holy" are not incompatible at all. For example,

1 Pet. 1:13-16 : 13 Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. 14 As obedient children, do not conform to the evil desires you had when you lived in ignorance. 15 But just as he who called you is holy, so be holy in all you do; 16 for it is written: “Be holy, because I am holy.”

Here we see the compliment of what Paul said in the other passage. Obviously the statement “Be holy, because I am holy” in this context is an ambition, something to strive towards. We should try to be holy in all that we do, even though it will be impossible in this lifetime to reach that goal. Getting closer to that goal is indeed possible, and expected, and is what sanctification involves. In addition, we have the positional use of the concept such as in:

Heb. 10:10 : And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

So within the Biblical concept of holiness the first passage focuses on what God continues to do in us throughout our lives as His children (sanctification). The focus of the second passage is what Christ has already done for us and can never be undone. These are not incompatible as there is more than one facet to the concept of the word "Holy".

It is untenable logically. If we can make ourselves holy, then the whole Calvinist and Protestant illusion of being the elect falls down like a house of cards and becomes a Pelagian heresy.

We do not and cannot make ourselves holy because holiness originates in God. Phrases like "make yourselves holy" are encouragements to have the correct mindset in appreciation of God's work. The totality of scripture is clear that it is God alone who sanctifies (makes holy). We "participate" in the sense that His work is done through us. So, "Be holy", as a command, functions as an encouragement and appeal to our human experience. The theology behind that encouragement and appeal is that God will indeed keep His promise to His children and cause holiness to come forth from us.