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He indeed is perfect, as being omnipotent; man, as being aided by the Omnipotent. For the word ‘as’ is used in Scripture, sometimes for identity, and equality, as in that, As I was with Moses, so will I be with thee; (Josh. 1:5.) sometimes to express likeness only as here.
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. [2] In the 3rd century, Tertullian emphasized the perfection of Christ as a key consequence of the Incarnation of the Logos in Christ.
In the Farewell Discourse Jesus promised to send the Holy Spirit to his disciples after his departure, depiction from the Maesta by Duccio, 1308–1311.. The roots of the doctrine of Christian perfection lie in the writings of some early Roman Catholic theologians considered Church Fathers: Irenaeus, [14] Clement of Alexandria, Origen and later Macarius of Egypt and Gregory of Nyssa.
According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation". [16] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being". [16]
An immanent Being is the object of the philosophies of Plotinus, Hegel and Heidegger. [7] The most perfect Being (or Esse ipsum subsistens, Being that subsists by itself and not in virtue of other-from-itself), is as strong and powerful, intelligent and free, noble and precious, profound and intimate to creatures, as nobody else can exist.
[28] [25] [29] [30] The catechism teaches that this happiness includes not just communion and perfect life with the Trinity and the saints, [29] but also the fulfillment of all the heart's desires [29] - including, on Judgment Day, the body being glorified, [31] even endowed with impassibility, brightness, agility, and subtlety [32] - and ...
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[citation needed] For if he was not morally perfect, that is, if God was merely a great being but nevertheless of finite benevolence, then his existence would involve an element of contingency, because one could always conceive of a being of greater benevolence. [10] Hence, omnibenevolence is a requisite of perfect being theology. [11]
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