Those who are "called to be saints" practically (1Cor. 1:2; Rm. 1:7 - though “to be” is not in the Greek), are referred to as saints positionally. Both those who were "among them that are perfect," (1Cor. 2:6) - who had attained practical Christian perfection - and those (like me) who were yet spiritually immature, are termed saints.
For that all believers were referred as saints is incontrovertible as seen by the universality of its consistent use as synonymous with believer.
"And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. " (Acts 9:32)
"Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia [the district or province of which Corinth was the capital, as well as the whole of Greece]:" (2 Corinthians 1:1)
"All the saints salute you. " (2 Corinthians 13:13)
"Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; " (Ephesians 2:19)
"Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. " (Jude 3)
For rather than "saints" referring to a select class of perfected believers, they are to be perfected thru the working of the Body of Christ:
"For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: " (Ephesians 4:12)
"Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. " (1 Corinthians 1:8) And whom they would be with at death or his return, whichever came first. ( 2Cor. 5:8; Phil. 1:23; 1Cor. 15:52; 1Thes. 4:7)
The Corinthians were addressed as saints and "called [selected, appointed, invited] saints," (1Cor. 1:2) as were the saints in Rome (Rm. 1:7), for indeed they were saints, having been washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God." (1 Corinthians 6:11)
But this sanctified status by imputed righteousness called them to live out practically what they were positionally, just as being seated in heavenly places (Eph. 2:6) called them to live accordingly: "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. " (Colossians 3:1) And "If we live in the Spirit, let us also walk in the Spirit. " (Galatians 5:25)
Now to do so better.
Bless you.
Yes, isn't that the interesting part? He gives the impulse to pray; he prays in us; he answers the prayer he makes in us. And, it seems, high on his list of gifts is the gift of desiring him more. So when we pray with the Psalmist that we thirst for him we make that prayer with gratitude.
Gratitude is also his gift.
Because Greek κλητός (Liddell-Scott) already means "invited" or "chosen" in its primary usage, and never "named". English and Greek rarely coincide word by word, since many English verbs, like "to call" have very broad meaning without additional words clarifying them.
I agree -- and did not dispute -- that casual usage seems to apply to the entire local church; but my point remains that once St. Paul elaborated, as in this particular address, distinctions appeared. "Fellow citizens with the saints" (Ephesians 2:19) is another one where the Christians as a whole are said to be in fellowship with saints rather than necessarily saints themselves. Good prooftext for communion of saints, that.
what they were positionally
This is an exegesis resting on the assumption that the believer is "positionally" saved form the point of sincere conversion and therefore is already a saint. This is not Catholic soteriology, not is it biblical. St. Paul writes of people who "made a shipwreck concerning the faith... whom I have delivered up to Satan" (1 Timothy 1:19f) and St. Peter warns "make sure your calling and election" (2 Peter 1:10).