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St Paul, instead, speaks of God's great plan and says: "even as he (God) chose us in him [Christ] before the foundation of the world, that we should be holy and blameless before him" (Eph 1:4). And he was speaking about all of us. At the centre of the divine plan is Christ in whom God shows his Face, in accord with the favour of his will.
The impeccability of God is closely related to his holiness. It means that God is unable to sin, which is a stronger statement than merely saying that God does not sin. [25] Robert Morey argues that God does not have the "absolute freedom" found in Greek philosophy. Whereas "the Greeks assumed the gods were 'free' to become demons if they so ...
For God, it is God's unique absolute moral perfection. For the individual, it is a close union with God and the resulting moral perfection. It is essentially of God, by a divine gift. For a society, it is the ability to produce and secure holiness in its members, who display a real, not merely nominal, holiness.
[9] [10] The word Holiness refers specifically to this belief in entire sanctification as an instantaneous, definite second work of grace, in which original sin is cleansed, the heart is made perfect in love, and the believer is empowered to serve God. [11] For the Holiness movement, "the term 'perfection' signifies completeness of Christian ...
Inheriting the Wesleyan-Holiness doctrine, Holiness Pentecostals teach entire sanctification is a definite second work of grace, accomplished in an instantaneous crisis experience, that cleanses the heart of the recipient from all sin; this state of Christian perfection is evidenced by love for God and love for neighbour. [1] Holiness ...
Outward holiness, or external holiness, is a Wesleyan–Arminian doctrine emphasizing holy living, service, modest dress and sober speech. [1] [2] Additionally, outward holiness manifests as "the expression of love through a life characterised by 'justice, mercy and truth ' ". [3]