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Christian obedience is a free choice to surrender one's will to God, [6] and an act of homage. [3]Amongst the moral virtues obedience enjoys a primacy of honour. The reason is that the greater or lesser excellence of a moral virtue is determined by the greater or lesser value of the object which it qualifies one to put aside in order to give oneself to God.
The imputation of Christ's active obedience is a doctrine within Lutheran and Reformed theology. It is based on the idea that God's righteousness demands perfect obedience to his law. By his active obedience, Christ has "made available a perfect righteousness by keeping the law that is imputed or reckoned to those who put their trust in him."
[10] [11] Outward holiness in the form of "right living and right actions" is practiced in obedience to God and as a testimony of faith after a person experiences the New Birth. [4] [12] Early Methodists wore plain dress, with Methodist clergy condemning "high headdresses, ruffles, laces, gold, and 'costly apparel' in general". [13]
What makes the consecrated life a more exacting way of Christian living is the public religious vows or other sacred bonds whereby the consecrated persons commit themselves, for the love of God, to observe as binding the evangelical counsels of chastity, poverty and obedience from the Gospel, or, in the case of consecrated virgins a holy resolution (sanctum propositum) of leading a life of ...
Diocesan hermits individually profess the three evangelical counsels in the hands of their local ordinary. Consecrated virgins living in the world do not make religious vows, but express by a public so-called sanctum propositum ("holy purpose") [6] to follow Christ more closely. The prayer of consecration that constitutes such virgins "sacred ...
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.
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