Christian perfection

Within many denominations of Christianity, Christian perfection is the theological concept of the process or the event of achieving spiritual maturity or perfection. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification. Other terms used for this or similar concepts include entire sanctification, holiness, perfect love, the baptism with the Holy Spirit, the indwelling of the Holy Spirit, baptism by fire, the second blessing, and the second work of grace.

Understandings of the doctrine of Christian Perfection vary widely between Christian traditions, though these denominational interpretations find basis in Jesus' words recorded in Matthew 5:48: "Be ye therefore perfect, even as your Father which is in heaven is perfect" (King James Version).

The Roman Catholic Church teaches that Christian perfection is to be sought after by all of the just (righteous). Eastern Orthodoxy situates Christian perfection as a goal for all Christians. Traditional Quakerism uses the term perfection and teaches that it is the calling of a believer.

Perfection is a prominent doctrine within the Methodist tradition, in which it is referred to as Christian perfection, entire sanctification, holiness, baptism of the Holy Spirit, and the second work of grace. Holiness Pentecostalism inherited the same terminology from Methodism, with exception of the fact that Holiness Pentecostals take the term Baptism with the Holy Spirit to mean a separate third work of grace of empowerment evidenced by speaking in tongues, whereas Methodists use the term Baptism of the Holy Spirit to refer to the second work of grace, entire sanctification.

Other denominations, such as the Lutheran Churches and Reformed Churches, reject the possibility of Christian perfection in this life as contrary to the doctrine of salvation by faith alone, holding that deliverance from sin is begun at conversion but is only completed in glorification. Contrasting to all, Christian Science teaches that as man is made in God's image and likeness (Genesis 1:27), "The great spiritual fact must be brought out that man is, not shall be, perfect and immortal".

The terms "perfect" and "perfection" are drawn from the Greek teleios and teleiōsis, respectively. The root word, telos, means an "end" or "goal". In recent translations, teleios and teleiōsis are often rendered as "mature" and "maturity", respectively, so as not to imply an absolute perfection of no defects. But the words "mature" and "maturity" do not capture the full meaning of "end" or "goal". (Even these recent translations use the word "perfect" when not referring to people, as in James 1:17.) In the Christian tradition, teleiōsis has also referred to personal wholeness or health, an unswerving commitment to the goal.

The roots of the doctrine of Christian perfection lie in the writings of some early theologians considered Church Fathers: Irenaeus, Clement of Alexandria, Origen and later Macarius of Egypt and Gregory of Nyssa.

Irenaeus wrote about the spiritual transformation that occurred in the believer as the Holy Spirit is to "fit us for God." In antiquity, baptism was commonly referred to as the perfecting of the Christian. This view was expressed by Clement of Alexandria in his work Paedagogus: "Being baptized, we are illuminated; illuminated we become children [lit. 'sons']; being made children, we are made perfect; being made perfect, we are immortal." In another work, the Stromata, Clement discussed three stages in Christian life that led to a more mature perfection. The first stage was marked by the change from heathenism to faith and initiation into the Christian religion. The second stage was marked by a deeper knowledge of God that resulted in continuing repentance from sin and mastery over the passions (apatheia). The third stage led to contemplation and agape love. Origen also proposed his own stages of spiritual ascent beginning with conversion and ending with perfect union with God in love.