WHAT WE BELIEVE AND TEACH ABOUT THE PERFECT LIFE

"Be ye therefore perfect, even as your father which is in heaven is perfect." Matt. 5:48.

Like every other doctrinal group, We, the Holiness People, are not without a distinctive phraseology, and this, we insist, is strictly Scriptural, being either the words of Scripture or phrases suggested by Scripture. Among the expressions thus used are the terms Christian Perfection and Perfect Love; expressions not of our own making except that in the first of the two a qualifying adjective has been added by which the Perfection is defined.

This word, perfect, however, despite all definitions, continues to be the ground of controversy. The difficulty arises from a misunderstanding of the thought content which the word is used to express, and often from an adjective either mistakenly or maliciously supplied by the critics of the doctrine. These critics have chosen to call it Sinless Perfection. Because of this, some have suggested that the word Perfection should be dropped from the Holiness vocabulary; but those who make this suggestion obviously do not realize what would be involved thereby.

To begin with, this word is not the property of the Holiness People, nor of any other people, to use or not to use as they may desire. They did not originate it. It is God's Word, and would not have been used by Him, had He not intended it to be used by His people. It is used in Scripture vocabulary along with other words and phrases such as "pardon," "justify," "cleanse," "born again," "atonement," "reconcile," "propitiation," "holy," and "sanctify," each with their respective derivations.

To us there is no more difficulty with the word perfection than with the word justification. Certainly it is used more frequently in the Word of God. All that is needed, so far as we can see, is a thorough investigation with a view to a clear understanding of the actual word.

It is surely a commonplace we utter when we say that a Bible word is not necessarily explained by its modern dictionary meaning. Sometimes this occurs by reason of changes in the English language since the translation of the King James version, and sometimes by reason of the poverty of the English language as compared with the Greek, in which case one English word is often made to do service for more than one word in the original.

A glance for a moment at some of these changes of meaning which have developed through the years will not be without interest. Take, for instance, the words, letteth and let (2 Thess. 2:7). Their meaning today is to allow. On the contrary, their meaning in the minds of the King James translators was to hinder. It is evident then that the only way to make sure as to the correct meaning of a Bible word is to have recourse to the original language or the use of a reliable lexicon.

To some minds the word perfect seems to be capable of only one possible meaning, namely, that which is final, absolute, and unalterably complete. The Bible words translated perfect, however, have a much wider meaning.

When we begin to examine even simple Bible words, it is surprising to find how many of them have as their background two or more Greek words which admit of very different interpretations. Take, for instance, such words as "life," "love," "power" and "perfect," the Greek words behind each of which are illuminating.

A frank study of this offending word perfect will immediately prove the case. Turning to the original, two outstanding words are found to be used with two obviously different meanings, and for obviously different reasons. One of these has to do with consummation and finality beyond which it is impossible to go further. The other has to do only with quality and therefore admits of unlimited expansion and continual increase. The quality word is the customary term used concerning the believer with regard to present experience, whereas the other word is used concerning development, and also concerning resurrection glory, although there are places where they appear to be interchangeable.

That quality word, as we have called it, is the word "katartizo," indicating quality of experience as contrasted with "teleios," indicating quantity, completeness, consummation. The thought content is that of quality when the term is used by the believer indicating that he has trusted God to make real within him this experience of Perfect Love as a definite work of grace. Concerning it, as a general rule, the context will be a safe guide to a sound interpretation.

Two passages, illustrative of many, will serve to show the difference in the use of these two ideas, both indicated by the one word perfect The first is in the Epistle to the Philippians:

"But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already PERFECT: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, 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. Let us, therefore, as many be PERFECT, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you." Phil. 3:7-15.

Here, in two different verses, the word perfect is used, and unless the meaning is carefully noted in each case, confusion will ensue. The first use of the word obviously has to do with a perfection which does not belong to this life. It is the perfection of resurrection glory, and this, of course, the apostle at that time ardently disclaimed, as do all others who have any intelligent idea of the things of which they speak:

". . . The resurrection of the dead. Not as though I had already attained, either were already perfect." vv.11, 12.

The second use of the word, however, has to do with present experience, which the writer not only claims for himself as a present experience but which he also assumes to be the experience of some to whom he is writing: "Let us therefore as many as be perfect, be thus minded." Ver. 15.

Not perfect! verses 11, 12. Certainly not, not until this mortal puts on immortality. Yet among "as many as be perfect," verse 15. To be sure! There is no contradiction. The Apostle John supplies us with the key for interpretation here:

"And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us." I John 4:16-19.

It is a perfection of divine love in the Christian's heart.

The second illustrative passage is in the Epistle to the Hebrews:

"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." Heb. 13:20, 21.

There, at the very center of the passage is that quality word perfect introduced, not as a nebulous ideal, but as something which God is prepared to make you. It is an interesting fact that this same Greek word here translated perfect is found elsewhere in the New Testament not only in entirely different settings, but also with a very different translation. Take, for instance, the following incident.

"And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. And they immediately left the ship and their father, and followed him." Matt. 4:21, 22.

What, asks the casual reader, has such a general passage to do with this doctrinal discussion concerning Christian Perfection? The answer is, only by way of illustration, but that very definitely, for here we find again the very word we are discussing, that same quality word as used in the Hebrew passage, there translated perfect but here translated mending.

All this surely throws light on the thought before us. The nets were being mended to make them ready for the job for which they were originally intended. So with the soul that is perfected in love. That is all that God demands of any soul, and what He demands He is prepared to actualize. Just as a mended net will catch fish, so an adjusted soul will do the will of God.

Common sense assures us that any thing is perfect in its own field and degree if it does that which its designer had in mind when he made it. In mechanics it might be a watch, a clock, a scale, a fountain pen, a railroad train, or anything else. The watch is expected to keep perfect time; the clock likewise, with the additional fact of larger proportions and probably additions such as chimes. The scale is made to weigh a definite amount: consequently, there are various kinds of scales, some to weigh babies and some to weigh bullocks, neither of which would be judged imperfect because it did not exactly do the work of the other. The pen is essentially and only a writing instrument, and would not be judged imperfect because it did not supply its owner with the correct time, while the railroad train has its special function for travel and would not be judged imperfect because it did not register the correct weight of the passenger who sat in it.

Similar observations may be made concerning the world of nature. There is the perfect seed, the perfect bud, the perfect flower; the perfect lamb and the perfect sheep. In its respective degree the newborn babe is pronounced perfect, but that perfection is of necessity a temporary and relative thing, for if the child should remain in that condition beyond the allotted span of babyhood, its protracted infancy would become a tragedy. Consequently, we are correct in saying that present perfection, while complete in its degree, is only the groundwork for a perpetual perfecting.

Christian perfection then, is that experience demanded of the Christian in the Word of God. There it has its carefully considered content and its clearly defined limitations. It is never confused with the perfection of deity, angels, matured believers, nor of the redeemed in their heavenly Home. It indicates simply a heart cleansed from indwelling sin and set with all its powers to do the will of God as that will becomes intelligently known.

Quotations from some of the recognized leaders among the Holiness People may help us understand their teaching with regard to this experience.

REV. JOHN WESLEY

"Christian perfection, therefore, does not imply (as some men seem to have imagined) an exemption either from ignorance, or mistakes, or infirmities, or temptations. Indeed, it is only another term for Holiness. They are two names for the same thing. Thus everyone that is holy is, in the Scripture sense, perfect. Yet we may observe that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees, as it is termed; none which does not admit of continual increase. So that how much soever any man has attained, or in how high degree soever he is perfect, he hath still need to grow in grace, and daily to advance in the knowledge and love of God his Savior" (Sermon on Christian Perfection).

DR. ASA MAHAN

"He is perfect in Holiness whose love at each successive moment corresponds with the extent of his powers. 'If there be first a willing mind, it is accepted according to what a man hath, and not according to that he hath not.' Hence I remark that perfection in holiness does not imply that now we love God with all the strength and intensity with which redeemed spirits in heaven love Him. The depth and intensity of our love depends, under all circumstances, upon the vigor and reach of our powers, and the extent and distinctness of our vision of divine truth. In each and every sphere, perfection in holiness implies a strength and intensity of love corresponding with the reach of our powers and the extent and distinctness of our vision of truth in that particular sphere.

"The child is perfect in holiness who perpetually exercises a filial and affectionate obedience to all the divine requisitions, and loves God with all the powers which he possess as a child. The man is perfect in holiness who exercises the same supreme and affectionate obedience to all that God requires, and loves Him to the full extent of his knowledge and strength as a man.

"The saint on earth is perfect when he loves with all the strength and intensity rendered practicable by the knowledge and reach of his powers in his present sphere.

"The saint in heaven will be favored with a seraph's vision and a seraph's power. To be perfect there, he must love and adore with a seraph's vigor and burn with a seraph's fire." (The Doctrine of Christian Perfection, pp.8-9)

REV. JOSEPH H. SMITH

"We submit three reasons 'why' we should treat of this subject of Perfection. First, Man's mind is so constituted as to demand perfection. And this is most emphatically so in things of which he believes God is the author. Yes, even in Arts and Sciences of his own he has a perfect mark by which, for instance, he grades students up to 100 per cent. He rates Commercial products according to certain fixed standards of purity, weight and measure; and awards premiums at the Fairs and Expositions accordingly. And most particularly is this true as to man's (and woman's) mind with regard to Social and domestic relations of life. Here nothing short of a complete devotion and a perfect fidelity will satisfy the requirement of expectation. And in Ethics it is the same; for not approximate but absolute truthfulness and honesty are the standard by which men at least judge their fellows and decry all graft and deception in public and business life.

"And, Secondly, Men's hearts need and cry for a perfect solace and satisfaction. And when these hearts turn to Christ, is it not true that we all, either from instinct or intuition or a measure of inspiration, expect to find such a perfect satisfaction and salvation in Him? We think this is universally so. . . The hearts of all true believers in Christ are born to long for and look for just what we shall trace in Paul as Perfection. Anything less than a perfect alignment with God's will does not meet our expectation in Christ, nor satisfy what we feel is Christ's expectation of us. .

"And, Thirdly, because the Bible does unmistakably present such a perfection. Observe, we say 'such' a Perfection. And let us keep in mind that in any of the other lines of Perfection to which we have alluded there is a distinct limit as to what it is that is perfect: and there is also a margin allowing for many other imperfections outside that limit. Thus, for instance, the boy who makes 100 per cent, or a perfect mark in his mathematics, may still be a physical cripple, unable to walk. The wife, whose perfection of love to her one and only husband is never questioned but can be proved in twenty different ways, may nevertheless be an altogether unskilled seamstress or an inexperienced and an imperfect housekeeper. Christian Perfection is like hers in that it is a perfection of the heart, though making no claim to perfection of the head or hand. This may explain that very significant remark of a deeply spiritual man who said, 'One high mark of Christian Perfection is patience with our imperfections.' For the Perfection presented in the Bible is not a perfection of physical or mental state, nor of temporal circumstances or conditions, but rather a perfect acceptance of an adaptation to the probation that is involved in the imperfections of our lot.....

"Thus, in a word, Christian Perfection is limited to the perfection of that which Christianity contemplates for man while on earth and in the body... "(Pauline Perfection, pages 2-5).