Community hub
Recent from talks
Contribute something to knowledge base
Content stats: 0 posts, 0 articles, 0 media, 0 notes
Members stats: 0 subscribers, 0 contributors, 0 moderators, 0 supporters
Subscribers
Supporters
Contributors
Moderators
Perfection of Christ
The perfection of Christ is a principle in Christology which asserts that Christ's human attributes exemplified perfection in every possible sense.[citation needed] Another perspective[citation needed] characterizes Christ's perfection as purely spiritual and moral, while his humanistic traits are subject to flaw, potential, and improvement as part of the current human condition.
Apostle Paul's perspective on Christ as the "perfect man" considered him the "second Adam" who brought forth life, while Adam left a legacy of sin, e.g. in 1 Corinthians 15:22 (NIV) and Romans 5:12 (NIV) In Ephesians 4:13, the Christian community is called to the "unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ," hence reaching its perfection in the perfection of Christ himself.
In the 2nd century, Saint Irenaeus of Lyons based his concept of the perfection of Christ on the Gospel of John (as well as the other Synoptic Gospels) rather than on the Pauline Epistles. For Irenaeus the perfection of Christ originates from his being "The Word", i.e. the Logos which pre-existed as Christ in perfect form, untouched by sin: because he was the first, he could achieve perfection.
In the 3rd century, Tertullian emphasized the perfection of Christ as a key consequence of the Incarnation of the Logos in Christ. In Tertullian's view to suggest that anything could be added to improve Christ would be to deny the Gospels.
In the Middle Ages, a key focus of Christological studies on the knowledge of Christ was his perfection as in John 1:14 (NIV) which states "full of grace and truth". In the 13th century, the perfection of Christ was subject to detailed theological analysis by Saint Thomas Aquinas in his Summa Theologiae.
John Calvin considered the perfection of Christ as a source of grace which covered the blemishes of sin in others.
In its document Gaudium et Spes, the Second Vatican Council teaches that:
Adam, the first man, was a figure of Him Who was to come, namely Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown.
Perfection of Christ
The perfection of Christ is a principle in Christology which asserts that Christ's human attributes exemplified perfection in every possible sense.[citation needed] Another perspective[citation needed] characterizes Christ's perfection as purely spiritual and moral, while his humanistic traits are subject to flaw, potential, and improvement as part of the current human condition.
Apostle Paul's perspective on Christ as the "perfect man" considered him the "second Adam" who brought forth life, while Adam left a legacy of sin, e.g. in 1 Corinthians 15:22 (NIV) and Romans 5:12 (NIV) In Ephesians 4:13, the Christian community is called to the "unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ," hence reaching its perfection in the perfection of Christ himself.
In the 2nd century, Saint Irenaeus of Lyons based his concept of the perfection of Christ on the Gospel of John (as well as the other Synoptic Gospels) rather than on the Pauline Epistles. For Irenaeus the perfection of Christ originates from his being "The Word", i.e. the Logos which pre-existed as Christ in perfect form, untouched by sin: because he was the first, he could achieve perfection.
In the 3rd century, Tertullian emphasized the perfection of Christ as a key consequence of the Incarnation of the Logos in Christ. In Tertullian's view to suggest that anything could be added to improve Christ would be to deny the Gospels.
In the Middle Ages, a key focus of Christological studies on the knowledge of Christ was his perfection as in John 1:14 (NIV) which states "full of grace and truth". In the 13th century, the perfection of Christ was subject to detailed theological analysis by Saint Thomas Aquinas in his Summa Theologiae.
John Calvin considered the perfection of Christ as a source of grace which covered the blemishes of sin in others.
In its document Gaudium et Spes, the Second Vatican Council teaches that:
Adam, the first man, was a figure of Him Who was to come, namely Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown.