This is in part accounted for by the fact that the word translated 'sanctify' or 'sanctification' means rather 'consecrate' (as to priesthood) or 'consecration.' And though this consecration involves 'sanctity' (in our sense) because of the character of God to whom we are dedicated, yet it may precede it; and we are in fact consecrated and hallowed at the moment when we are accepted into the 'priestly body' and anointed with the divine unction[33]. This exact meaning of the term sanctification in part accounts for St. Paul not speaking of sanctification and justification as successive stages of the spiritual life. When he {32} is speaking about justification he is answering the question, What is the attitude of the human soul towards God which sets God free, so to speak, to accept it and work upon it? And the answer is, The attitude of faith. When he speaks of sanctification, or rather consecration, he is answering the implied question, How is the individual to be thought of when he has been admitted by baptism into the Christian community? And the answer is, He is to be thought of as consecrated, or as sharing the life of a consecrated people[34]. St. Paul's language in one place would suggest that if 'justification' qualifies for admission into the life in Christ, the result of this admission is again a justification, not now merely of our persons, but of our whole moral being--a 'justification of life[35].' But this is, at least, not his usual use of the word. And now we approach the question of the relation of our individual justification to membership in the Church and all that goes with that. To put the question in a rough controversial way--Is the Epistle to the Romans, as it has been {33} frequently held to be, a thoroughly Protestant work?