Irenee-H. Dalmais, in his article on ‘divinisation’ in the Dictionnaire de Spiritualite, begins with reference to Gen. 1.26-7, II Peter 1.4; I John 3.2 and Matthew 5.48. He then discusses the various Greek Fathers who taught the principle (Ignatius, Tatian, Theophilus of Antioch, Irenaeus, Clement of Alexandria, Origen,
Hippolytus, Athanasius, Basil, Gregory of Nyssa, John Chrysostom, Cyril of Alexandria, John of Damascus, Dionysius the Areopagite, Maximus the Confessor, Evagrius Ponticus, Symeon the New Theologian, and Gregory Palamas).181 It is rather interesting that the two passages most cited by LDS writers (I John 3.2 and Matthew 5.48) are not frequently cited by the early Fathers. Those who have cited Matt 5.48 (“be ye therefore perfect as your Father in Heaven is perfect”) in their defense of deification include Origen,182 Augustine,183 Athanasius,184 and Clement.185 John Wesley also used the Savior’s command to be perfect in defense of his own theology of perfection.186 The fourth Lateran Council (1215) states that Christ says “’you must be perfect as your heavenly Father is perfect’, as though he were saying
more explicitly: ‘you must be perfect’ in the perfection of grace ‘as your heavenly Father is perfect’ in the perfection of nature, i.e., each in his own way.’”187 Pope Paul VI in his Profession of Faith (1968) wrote that the Holy Spirit “‘purifies [the Church] members if they do not refuse his grace. His action, which penetrates to the inmost of the soul, enables one to respond to the command of Jesus: ‘you must be perfect as your heavenly Father is perfect.’”188 Pope John Paul II in his text Dominum et Vivicantem quoted Matt 5.48 as the “model of our perfection.” Matthew 5.48 is also quoted, paraphrased, or referred to several times in the new Catechism. It is written there that “’the Church on earth is endowed already with a sanctity that is real though imperfect.’ In her members perfect holiness is something yet to be acquired: ‘Strengthened by so many and such great means of salvation, all the faithful, whatever their condition or state—though each in his own way—are called by the Lord to that perfection of sanctity by which the Father himself is perfect.’”189 Another paragraph (1693) reads in part that “Christ’s disciples are invited to live in the sight of the Father ‘who sees in secret,’ [Matt 6.6], in order to become ‘perfect as your heavenly Father is perfect.’” Paragraph 1968 states that “the Gospel brings the Law [of Moses] to its fullness through imitation of the perfection of the heavenly Father, through forgiveness of enemies and prayer for persecutors, in emulation of the divine generosity.” Another paragraph reads: “’All Christians in any state or way of life are called to the fullness of Christian life and to the perfection of charity.’ All are called to holiness: ‘Be perfect, as your heavenly Father is perfect.’”190 With reference to that portion of the Lord’s prayer which reads “…as we forgive those who trespass against us” the Catechism reads: “This ‘as’ is not unique in Jesus’ teaching: ‘you, therefore, must be perfect, as your heavenly Father is perfect;’ ‘Be merciful, even as your Father is merciful’ [Luke 6.36]; ‘a new commandment I give to you, that you love one another, even as I have loved you, that you also love one another’ [John 13.34].”191 Clearly Matthew 5.48 is a significant text for the concept of deification, even in the modern Catholic Church.
It should be evident that the early church taught some concept of the deification of the human person, beginning during this life but only being perfected in the life to come. It has been taught through the Middle Ages and into the Reformation; indeed, the Orthodox churches have taught it from the beginning to the present; and it appears to be gaining prominence in Roman Catholic literature. All of them base it on at least a certain amount of scripture, but not entirely so. Tradition passed down from the earliest Christians played a large part in the development of the concept. The fact that the first Father to quote scripture in defense of the concept was Clement of Alexandria (citing II Peter 1.4) suggests that some of it was oral
or written tradition, rather than strictly scripturally based. Most critics of the LDS Church point out, however, that what is taught in the early church has nothing in common with what the Latter-day Saints are teaching. As pointed out above, however, what the early church taught has little in common with what most Western churches are teaching.196 A closer look at what the early church actually taught is therefore essential.
Notes:
185 J. Zandee, ‘The Teachings of Silvanus’ and Clement of Alexandria. A New Document of Alexandrian Theology (Leiden 1977): 108, quoting Stromateis 7.14.88.4-6, wherein Clement also cites Plato, Timaeus 176a-b; Zandee also refers there to the influence on Clement of Albinus, Did 28; and Philo, Fug 63, Spec Leg 4.88; Decal 73, and Op. Mund 144. After quoting the same passage from Clement, Perkins writes: “From this passage we perceive that, when all is said as to Platonic and other influences, the dominant factor is the Lord’s teaching. The form may be philosophical, but the matter is essentially Christian. Its basis is the saying, ‘be ye perfect, as your Father is perfect’…. We cannot be perfect as He is [says Clement]; but we may fulfil what He wishes us to be. Who shall lay anything to the charge of His elect? ‘It is the Father’s will that we should become perfect, so that no charge may lie against us, by living in obedience to the Gospel’”, Harold William Perkins, The Doctrine of Christian or Evangelical Perfection (London 1927), 144.
186 D. Marselle Moore, “Development in Wesley’s thought on Sanctification and Perfection,” Wesleyan Theological Journal 20 (1985): 29-53, at page 31. Tore Meistad, a Methodist minister, has recently stated
that Wesley’s “doctrine of sanctification should be interpreted in light of the Eastern Orthodox concept of theosis, relating salvation to the actual change of the Christian as they share God’s nature (II Pet. 1.4),” in Meistad, Martin Luther and John Wesley on the Sermon on the Mount (Scarecrow Press 1999): 95; on Matt 5.48, see 156-9.
Christian writer and theologian, John Wesley said this in his sermon on Christian Perfection --
"Not as though I had already attained, either were already perfect. Philippians 3:12
1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican.
2. And hence some have advised, wholly to lay aside the use of those expressions, "because they have given so great offence." But are they not found in the oracles of God? If so, by what authority can any Messenger of God lay them aside, even though all men should be offended? We have not so learned Christ; neither may we thus give place to the devil. Whatsoever God hath Spoken that will we speak, whether men will hear or whether they will forbear; knowing that then alone can any Minister of Christ be "pure from the blood of all men," when he hath "not shunned to declare unto them all the counsel of God." [Acts 20:26, 27] "
Also see:
How the Restored Temple Sanctifies and Perfects
No comments:
Post a Comment