Christian Perfection is the name given to various teachings in Christianity that describe the process of attaining spiritual maturity or perfection. The ultimate goal of this process is union with God that is characterized by God's pure love and others and personal holiness or sanctification. Various terms have been used to describe concepts, such as "Christian holiness" , "whole sanctification" , "perfect love" , " baptism with the Holy Spirit ", " the work of the second grace ", and " second blessing ".
Certain traditions and denominations teach the possibility of Christian perfection, including the Catholic Church, where it is closely linked to purified lives. It is also taught in the Methodist church and the purity movement, which is sometimes called Wesleyan perfectionism .
Other religious groups, such as the Lutheran and Reformed churches, reject the teachings associated with Christian perfection as opposed to the doctrine of salvation by faith alone. Critics of the doctrine sometimes call it "sinless perfection", but this terminology is rejected by Christians who believe in the possibility of Christian perfection.
Video Christian perfection
Terminology
The terms "perfect" and "perfection" are taken from the Greek teleios and telei? Sis , respectively. The root word, telos , means "end" or "destination". In contemporary translations, teleios and telei? Sis is often translated as "adult" and "maturity", respectively, so as not to imply infallibility or absence of defects. In contrast, in the Christian tradition, telei? Sis has been referring to progress towards spiritual wholeness or health.
Maps Christian perfection
Church Fathers and medieval theologians
In ancient times, baptism was usually referred to as the perfection of Christians. This view is expressed by Clement of Alexandria in his work Paedagogus : "Baptized, we are enlightened; illuminated us to be children [lit. 'Sons']; become children, we become perfect; made perfect, we are immortal. "In another work, Stromata Clement discusses the three stages in the Christian life that lead to more mature perfection.the first stage is characterized by a change from disbelief to faith and initiation into Christianity.The second stage is characterized by a deeper knowledge of God which results in a continuing conversion of sin and mastery over apathy.) The third stage leads to contemplation and agape love.It also proposes its own stage of spiritual ascent beginning with repentance and ends with perfect union with God in love.
Gregory of Nyssa defines human perfection as "constant growth in goodness". For Gregory, this is due to the work of the Holy Spirit and the discipline of the Christian self. Pseudo-Macarius teaches that inner sin has its roots in a pure heart, but he also warns against the hidden potential for sin in everyone so that no one should say, "For I am in grace, I am truly freed from sin." In the fourth century, the pursuit of life of perfection is identified with asceticism, in particular monasticism and withdrawal from the world.
In the 12th century, Bernard of Clairvaux developed the idea of ​​love ladder in his treatise, In God's Love . This ladder has four steps or degrees. The first and the lowest level is self-love for yourself. The second level is God's love for what he gives. The third level is God's love for himself; it will not be difficult, according to Bernard, for those who truly love God to obey his commands. The fourth level is self-love only for the sake of God; it is believed that the level of perfection in love is rarely achieved before death.
Thomas Aquinas wrote three possible levels of perfection. The first, absolute perfection, is where God is loved as much as he is loved; God alone can be as perfect as this. The second level, where love for God fills a person constantly, is possible after death but not in life. The lowest level of perfection is considered possible to achieve in life. Theologian Thomas Noble describes Aquinas's view of this level of perfection as follows:
All Christians have the gift of caritas that are put into them at this time of baptism and love for God not to cover all the sins. Such a sin is not impossible, and, if committed, demands the mercy of redemption, but Christians do not live in sinful actions contrary to their love of God. That does not suit the state of grace. But those who are no longer beginners, but make progress in the life of perfection, to the point where everything contrary to lovingly God is excluded: they love God with all their hearts.
Catholic Teaching
According to the teachings of the Catholic Church, there is something perfect when nothing is lacking in its nature or purpose. The main purpose of mankind is union with God, also called sanctification. It is done on earth by grace and in heaven by beautiful vision. Perfect union with God while on earth is impossible; therefore, absolute perfection is reserved for heaven.
The Catholic Church teaches that Christian perfection is a spiritual union with God that can be achieved in this life. It is not absolute perfection because it is with human misery, rebellious passion, and light sins. Christian perfection consists of charity or love, because it is this virtue that unites the soul to God. It is not only the possession and preservation of the gift of sanctification, because perfection is determined by one's actions - the actual practice of charity or the service of God.
The more charity one has, the greater the perfection of the soul. A perfect person as far as free from sin can gain salvation and can be called just, holy, and perfect. A perfect person so far is also free from the slightest sins and all the affection that separates a person from God is in the state of active service and love of God. It is the perfect fulfillment of the law - loving God and loving others.
The Catholic Church teaches that Christian perfection is something to be pursued. There is also, however, the so-called "religious perfection", pursued by those who are committed to living a religious life, such as members of a religious order. All Catholics are obliged to achieve perfection by obeying the commandments, but religious life overwhelms the more demanding obligations, requiring religious people to observe evangelical counsel (also known as "advisor of perfection") poverty, purity, and adherence. Evangelical advisers are believed to promote perfection in two ways. They get rid of obstacles to perfection - eye lust, flesh desire, and pride. They also increase one's love for God by liberating affection from worldly bondage.
El Camino de PerfecciÃÆ'³n is a method for making progress in the contemplative life written by Saint Teresa of ÃÆ'vila for the sisters of his restored monk's monastery of the Discalced Carmelita. St. Teresa was the main character of the Catholic Reformation in 16th century Spain. Christian Perfection is also the title of a book written by theologian RÃÆ' Â © ginald Garrigou-Lagrange. Perfectae Caritatis , the Decree on Adaptation and Renewal of Religious Life, is one of the short documents issued by the Second Vatican Council. Approved by a vote of 2,321 to 4 of the bishops assembled on the Council, the decision was announced by Pope Paul VI on October 28, 1965. As is usual for Church documents, the title is taken from the Latin behind the decision: "From Perfect Amal".
Wesleyan-Arminian Teachings
John Wesley
In traditional Calvinism and the Anglican Church is high, perfection is seen as a gift given to righteous people only after their death (see Breeding). John Wesley, founder of Methodism, is responsible for reviving the idea of ​​spiritual perfection in Protestantism. Wesley's views are described in An Ordinary Account of Christian Perfection , published in 1777.
According to Noble, Wesley changed the Christian perfection as found in the church tradition by interpreting it through a Protestant lens that understands sanctification in the light of justification by grace through faith working with love. Wesley believed that regeneration (or new birth), which occurred simultaneously with justification, was the beginning of sanctification. From his reading of Romans 6 and 1 John 3: 9, Wesley concludes that the consequences of the new birth are power over sin. In a sermon entitled "Christian Perfection", Wesley proclaimed that "a Christian is by far perfect for not committing sin."
However, Wesley does not believe in absolute perfection "without sin," and he rejects those who teach that Christians can reach such a state. Wesley defines sin as a conscious and voluntary violation of a known divine law. Violent nonviolence (as arising from ignorance, error, and evil anger), according to Wesley, is not properly called sin. Therefore, the regenerated Christians will continue to be guilty of unintentional offenses and will need to practice ordinary recognition. Furthermore, Christians continue to face temptation, and Wesley recognizes that it is possible for a born-again Christian to commit a voluntary sin (if, in Noble's words, Christians stop â € ~ actively trusting God through Christ and living in a divine presence) , which also requires confession of sins.
The power of sin received during regeneration is only the lowest stage of Christian perfection according to Wesley. Based on First John 2, Wesley proposes three stages in the Christian life: little children, young men, and finally fathers. Youth is defined as those who have experienced victory over temptations and evil thoughts. Fathers are defined as mature Christians who are filled with the love of God.
Wesley believes the last stage of Christian maturity is made possible by what he calls the entire sanctification (the phrase that comes from First Thessalonians 5:23). In Wesley's theology, all sanctification is a work of grace received by faith that removes innate or original sin, and this allows Christians to enter a state of perfect love - "Love is not sin" as stated in the sermon "The Way of the Scriptures of Salvation". Wesley describes it as having "purity of intent", "presenting the whole life to God", "loving God with all our hearts", and being "renewal of heart throughout the image of God". Perfect love life means living in a loving way of God and neighbor.
Even this is not absolute perfection. The fully purified Christian is perfect in love, which means that the heart is not divided into his love for God or that he does not love anything contrary to his love for God. The perfect Christian in love is still subject to the Fall conditions and is responsible for committing an unintentional offense. Therefore, these Christians still have to rely on forgiveness through the atonement of Christ.
The concept of Christian perfection Wesley has gradually and instantly. In his sermon in 1765 "The Scripture Way of Salvation", Wesley emphasized the moment, saying, "Do you believe we are sanctified by faith? Truthfully, then, for your foundation and seek this blessing just as you are, neither better nor worse, as a poor sinner who still has not paid anything, nobody begs but 'Christ dies' And if you look for it as you are, expect it now.
In "The Mind of Perfection of Christianity" (1759), Wesley emphasizes the aspect of gradual perfection, writes that it should be accepted "in the zealous preservation of all orders; in scrutiny and pain; denying ourselves and bearing our cross daily. true fasting and close attendance on all God's ordinances... it is true that we accept it with simple faith, but God will not, in turn, give that faith unless we seek it with all diligence in the way he has set up â € In addition, Wesley also believes that Christian perfection, once accepted, may be lost.
John Wesley taught that outward holiness in the form of "true words and right actions" must reflect the inner transformation experienced through the second work of grace.
Methodism
Calling it the "great depositum" of the Methodist faith, Wesley specifically taught that the spread of the whole doctrine of sanctification throughout the Christian world is the main reason that God raised the Methodist in the world.
After Wesley's death, his teaching on Christian perfection remained important for the Methodist church, but, according to historian David Bebbington, "tradition falls into decay." When the next Methodist generations sought greater honor in the eyes of other Christian denominations, they turned to a "diluted version" of the doctrines outlined by William Arthur (who served as Secretary of the Wesleyan Methodist Missionary Society) in his popular work The Tongue of Fire, i>, published in 1856. While Arthur encourages readers to pray for a greater experience of the Holy Spirit, he does not emphasize the instantaneous aspect of Christian perfection.
In the contemporary Methodist Church, Christian perfection remains the official doctrine and gradual and instantaneously recognized aspect. The catechism for the use of the so-called Methodists teaches:
Through the Holy Spirit, God has given us His love so that we can love Him in return with all our heart, soul, mind and strength, and our neighbors like ourselves. It is a gift that is offered to all Christians, and in response we assert that there is no limit to what God's grace can do in human life. By giving us the Holy Spirit, God assures us of his love for us and allows us to love as He did, in Christ love us. When God's love is perfected in us, we represent Christ to our neighbors so that they see Him in us without the hindrance of us. Perfect love, as Christians often call it, is the result of, and can only be defended by, full dependence on Jesus Christ. This is given gradual or at one time...
The ordination candidate was asked the following question, "Are you hoping to be perfect in love in this life?" In the Methodist Church of Great Britain, the typical Wesleyan teachings are summarized in the phrase "All should be saved: all can be saved, all can know that they are saved, all can be saved to the ends" (the word "wholly" "Referring to Christian perfection).
James Heidinger II, former president of the Gospel movement, an evangelical caucus in the United Methodist Church, has emphasized the importance of the whole doctrine of sanctification in Methodism: "There is no question of the importance of the doctrine of perfection in history Methodically, Wesley believes that this emphasis is a special inheritance given to the Methodist in trust for the whole Church. "Brian Beck, former President of the Methodist Conference in England, however, expressed his personal opinion in 2000 that" The doctrine [consecration] remains with us in Charles Wesley's song, but a formative framework, and even, , spiritual intentions, largely gone ". Writing on the need for an increase in spiritual formation in the British Methodist Church and United Methodist Church based in the US, Methodist theologian Randy L. Maddox commented that the terms "holiness and life" and "Christian Perfection" are considered "vulnerable to moralistic, static connotations and realistic, resulting in growing discomfort and ignoring the aspect of our Wesleyan inheritance ". James Heidinger II, in discussing the renewal of the church, states that "In our attempts to renew the American Methodist Church, we must rely on the unique forces that characterize John Wesley's ministry - theological seriousness, doctrinal correctness, dependence on Scripture, Christian perfection, aggressive. "
The Movement of Holiness
In the nineteenth century, there was a Methodist who sought to revitalize the doctrine of Christian perfection or holiness, which, in the words of the religious scholar Randall Balmer, "faded into the background" when Methodists gained honor and became a solid middle class. Despite the revival movement in the Methodist Episcopal Church, the movement of holiness grew into interdenomination and raised a number of Wesleyan-sacred denominations, including the Church of Nazareth, the Church of God (Anderson, Indiana), and the Wesleyan Church.
An early chastity promoter is Methodist American Phoebe Palmer. Through his evangelism and writings, Palmer articulates "altar theology" which describes the "shorter way" for all sanctification, achieved through placing himself on a metaphorical altar at the expense of worldly desires. As long as the Christians place themselves on the altar and have faith that it is God's will to attain sanctification, Christians can be assured that God will sanctify them. In the words of historian Jeffrey Williams, "Palmer makes sanctification as an instantaneous act done through faith practice." Many denominations of chastity require the pastor to admit that they have experienced all sanctification. The emphasis on the instant nature of Christian perfection rather than its gradual side is the decisive feature of Wesley's holiness movement. Core Values ​​of Methodist Methodical Connection The Church teaches that:
We believe that God calls every believer to the holiness that comes from His character. We understand it to start a new birth, including a second work of grace that empowers, purifies and fills everyone with the Holy Spirit, and continues in lifelong pursuit. Value -Core, Church's Methodist Connection of the Bible
Holiness Pentecostalism
Wesleyan Pentecostal Denominations also believe in all sanctification. These denominations include the Lord's Church (Cleveland, Tennessee), the International Pentecostal Church, and United United Church. For this Pentecost, all sanctification is the second in a series of three distinct blessings experienced by Christians. The first work of grace is repentance (the new birth) and the third work of grace is baptism in the Holy Spirit (marked by speaking in tongues). According to church historian and theologian Ted A. Campbell, this three-part pattern is often explained by declaring "the Holy Spirit can not fill an unclean vessel," so the cleansing of the heart that takes place throughout sanctification is necessary before one can be filled or baptized with the Holy Spirit. The non-Wesleyan Pentecostal denomination, like the Assemblies of God, rejects the whole doctrine of sanctification.
Criticism
There is a Protestant denomination that rejects the possibility of Christian perfection. This is true about Lutheran Confessional. The Augsburg admission of 1530 condemned "those who argue that some may achieve such perfection in this life so that they can not sin." Lutherans, quoting Romans 7: 14-25 and Philippians 3:12 , believe that "even though we will strive for Christian perfection, we will not achieve it in this life". Modern defenders further note that:
Our salvation is complete and accepted by faith. Good works are the fruits of that faith. Good deeds show that we are saved, but have no part in saving us. Being more and more like God in this life is the result of being saved. If we are saved by becoming more and more like God, our salvation is doubtful because we become like God is never perfect in this life. A troubled conscience will find little comfort in the incomplete process of theosis, but will find much consolation in God's declaration of full and free forgiveness.
Source of the article : Wikipedia
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