When we speak of Christian perfection, we do not mean a perfection
that applies to the physical and mental natures, but a perfection that applies
only to the moral nature of man. Physical perfection that is absolute will not
be reached until this corruptible shall have put on incorruption and this mortal
shall have put on immortality at the resurrection of the just. Concerning this
absolute perfection, Paul says, "I count not myself to have apprehended:
but this one thing I do, forgetting those things which are behind, and reaching
forth unto those things which are before, I press toward the mark for the prize
of the high calling of God in Christ Jesus" (Phil. 3: 13, 14). The
perfectness of the just that. Paul here speaks of is the perfection to be
attained at the resurrection of the dead. "If by any means I might attain
unto the resurrection of the dead" (Phil. 3 :11). Yet there is a perfection
to which Paul counts not only himself but also some of those to whom he wrote to
have attained. "Let us therefore, as many as be perfect, be thus minded:
and if in any thing ye be otherwise minded, God shall reveal even this unto
you" (Phil. 3: 15). So there is a perfection to which we shall not attain
until the resurrection of the just, and there is a perfection to which we may
attain in this life.
Perfection attainable in this life relates to the moral
nature of man. " Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God" (2 Cor. 7: 1 ). Holiness is begun in the
justified state and perfected in entire sanctification. Christian perfection,
then, is a qualitative idea? and is applied to the moral quality of a
Christian's experience. When we speak of Christian perfection, therefore, we
mean no such perfection as would make us either physically perfect or mentally
infallible.
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