Another Take on Christian Perfection

I encountered this interesting discussion of Christian Perfection while thinking about Arminius' comments in the previous post. This is a Mennonite perspective bringing an Anabaptist view of Holiness that seems to address the issue with civility and maturity. While it is relatively short, the author, Robert Friesen, sums up his conclusions rather well. Following is his conclusion with a link to the full article.

Christian Perfection - Robert Friesen

The Scope of the Call To Be Teleios

The call to be teleios is addressed to all believers. With the call to enter the kingdom comes the call to be one of the teleioi. It is a call to discipleship. The teleioi are to be perfect as the heavenly Father is perfect. Jesus, who came to show us the Father, is the example to be followed. The perfect ones are willing to take difficult, radical steps to follow their Lord.

Characteristics of the Teleioi

The teleioi are wise and possess knowledge which the immature do not have. This wisdom is not equivalent to what the world considers wisdom nor is there knowledge based on superior intelligence. Because of the Holy Spirit's enlightenment they are able to receive and understand the kind of solid teaching which Paul calls meat as opposed to milk (the elementary principles of the Gospel).

The wisdom and understanding of the teleioi is evident in their actions. They are able to distinguish right from wrong and they live according to what is right. The wisdom of the teleioi is knowledge turned into proper action in life.

The teleioi are those who love God. This love is demonstrated in a life of discipleship. They love their brothers and sisters in the Church and desire to use their Spirit-given gifts to edify them. They also love those who are not in the Church. Their love, in fact, extends even to those who are their opponents.

The teleioi are not portrayed as those who have attained absolute perfection. They always strive toward perfection and are not content to settle for less. The English word "mature" is often a good translation, but even that word does not catch all the nuances of the Greek teleios. The English "perfect" may be too absolute, but "mature" may be too mild. Jesus did not call us simply to be 'mature' as our heavenly Father is 'mature'. We consider people mature even though they have many imperfections which need not necessarily be changed. The teleioi have never arrived at their goal. They are mature, but they are moving on to a greater maturity. Because of this problem of finding the best word, the new translations use both "perfect" and "mature" to render teleios in different contexts. {31}

The Process of Becoming Teleios

The New Testament is clear that the teleioi are involved in a process of growth. Tomorrow they should be more closely conformed to Jesus' example of perfection than they were today.

The teleioi are dependent upon the rest of the body of Christ for the process of growth. All the members of the body have responsibilities to have others to mature. They carry out this work with the enablement of the various gifts which the Holy Spirit gives to the Church.

Paul warns that the work of teaching may be hard, wearisome toil. It is not a small task. He also indicates that teachers need to be wise. But it is not the world's wisdom that is needed. In order to do the work of the Church and to bring people to maturity, teachers need God's wisdom. James indicates that when the teleioi feel a lack of wisdom they are to pray with perseverance to God who will give the required wisdom.

In Colossians 4 Paul indicates that prayer can help to bring people to maturity even when a person is absent from the ones he prays for. This labour of prayer is an important task in the work.

The New Testament indicates that trials and suffering may be the context in which maturity is produced. It is essential that a person recognize these situations as possibilities for growth and use them as such.

In answer to the question "Who are the teleioi?" we must conclude: The teleioi are obedient disciples of Christ. The process of becoming teleios is a divine (i.e., God-empowered) process mediated by the members of the body of Christ in the context of prayer and love.

Christian Perfection by Robert Friesen

Arminius on Perfect Obedience

One of the Wesleyan teachings that causes some stir in a few circles is the idea of Christian perfection, oftentimes mistakenly represented as sinless perfection. Of course, the teaching of the Wesleyans is not one of sinless perfection with regard to perfect obedience to every aspect of law. Instead it is a doctrine of Christian perfection where faith is preeminent in all things subjecting every aspect of the believer in submission to Christ. This is not to say that all Christians are to find themselves in such a place but that the capability and means are evident through Christ. Wesley didn't invent something new with this. He explains much in his essay A Plain Account of Christian Perfection as well as with his similar sermon. While there are differences in the teachings of Arminius and Augustine for that matter, there are strong similarities in what Wesley presented as our expectation as saints in Christ knowing full well we most often fall short of those expectations. In the last of his Nine Questions, Arminius addressed this issue of perfect obedience with regard to the saint of God. His comments follow.

Can believers under the grace of the New Covenant, perfectly observe the law of God in this life?

May God, or may He not, require of those who are partakers of the New Covenant, that the flesh do not lust against the Spirit, as a duty corresponding with the grace of that covenant?

ANSWER TO THIS QUESTION

The performance of the law is to be estimated according to the mind of Him who requires it to be observed. The answer will be two-fold, since He either wills it to be rigidly observed in the highest degree of perfection, or only according to epieikeian clemency; that is, if he require this according to clemency, and if the strength or powers which he confers be proportionate to the demand.

(1.) Man cannot perfectly perform such a law of God, if it be considered as to be performed according to rigor.

(2.) But if he require it according to clemency, and if the powers conferred be proportionate, (which must be acknowledged, since He requires it according to the evangelical covenant,) the answer is, it can be perfectly observed. But the question about capability is not of such great importance, "provided a man confesses that it is possible to be done by the grace of Christ," as St. Augustine justly observes.

Arminius' Nine Questions

Arminius on the Perfection of Believers

The scriptures instruct us to be holy as the LORD is holy yet we stumble in sin, some more than others, some it seems not at all. There is a doctrine in some circles claiming the sinless perfection of all true believers yet such an anger can be brewed in the souls that teach such things as to betray the state of their being. I do not believe the scriptures teach such things but I do believe the desire of the LORD is that we be holy in all things, to be brought to a place of Christian perfection where our thoughts and deeds are captured in Christ. Arminius dealt with this matter in the following comments – A.M. Mallett

THE PERFECTION OF BELIEVERS IN THIS LIFE

Beside those doctrines on which I have treated, there is now much discussion among us respecting the perfection of believers, or regenerated persons, in this life; and it is reported, that I entertain sentiments on this subject, which are very improper, and nearly allied to those of the Pelagians, viz: "that it is possible for the regenerate in this life perfectly to keep God's precepts." To this I reply, though these might have been my sentiments yet I ought not on this account to be considered a Pelagian, either partly or entirely, provided I had only added that "they could do this by the grace of Christ, and by no means without it." But while I never asserted, that a believer could perfectly keep the precepts of Christ in this life, I never denied it, but always left it as a matter which has still to be decided. For I have contented myself with those sentiments which St. Augustine has expressed on this subject, whose words have frequently quoted in the University, and have usually subjoined, that I had no addition to make to them.

Augustine says, "four questions may claim our attention on this topic. The first is, was there ever yet a man without sin, one who from the beginning of life to its termination never committed sin? The second, has there ever been, is there now, or can there possibly be, an individual who does not sin, that is, who has attained to such a state of perfection in this life as not to commit sin, but perfectly to fulfill the law of God? The third, is it possible for a man in this life to exist without sin? The fourth, if it be possible for a man to be without sin, why has such an individual never yet been found?" St. Augustine says, that such a person as is described in the first question never yet lived, or will hereafter be brought into existence, with the exception of Jesus Christ. He does not think, that any man has attained to such perfection in this life as is portrayed in the second question. With regard to the third, he thinks it possible for a man to be without sin, by means of the grace of Christ and free-will. In answer to the fourth, man does not do what it is possible for him by the grace of Christ to perform, either because that which is good escapes his observation, or because in it he places no part of his delight." From this quotation it is apparent, that St. Augustine, one of the most strenuous adversaries of the Pelagian doctrine, retained this sentiment, that "it is possible for a man to live in this world without sin."

Beside this, the same Christian father says, "let Pelagius confess, that it is possible for man to be without sin, in no other way than by the grace of Christ, and we will be at peace with each other." The opinion of Pelagius appeared to St. Augustine to be this — "that man could fulfill the law of God by his own proffer strength and ability; but with still "greater facility by means of the grace of Christ." I have already most abundantly stated the great distance at which I stand from such a sentiment; in addition to which I now declare, that I account this sentiment of Pelagius to be heretical, and diametrically opposed to these words of Christ, "Without me ye can do nothing:" (John 15:5.) It is likewise very destructive, and inflicts a most grievous wound on the glory of Christ. I cannot see that anything is contained in all I have hitherto produced respecting my sentiments, on account of which any person ought to be "afraid of appearing in the presence of God," and from which it might be feared that any mischievous consequences can possibly arise. Yet because every day brings me fresh information about reports concerning me, "that I carry in my breast destructive sentiments and heresies," I cannot possibly conceive to what points those charges can relate, except perhaps they draw some such pretext from my opinion concerning the Divinity of the Son of God, and the justification of man before God. Indeed, I have lately learnt, that there has been much public conversation, and many rumors have been circulated, respecting my opinion on both these points of doctrine, particularly since the last conference [between Gomarus and myself] before the Counselors of the Supreme Court. This is one reason why I think, that I shall not be acting unadvisedly if I disclose to your mightinesses the real state of the whole matter.