The Perfection in the To the *

Alvin A. Ahern

Introduction the great moral pronouncements and to understand the moral provisions The of perfection has long in found particularly in the ancient trigued the moral as well prophets and in the . as the theologian. 's en The is always contemporary; visaged the final attainment by man therefore, the present study approach of moral perfection through eros. Im- es the Epistle to the Hebrews in the manuel Kant's postulate of immortal confidence that a message for our day ity was based on the idea that moral may be found. value is potentially complete. Some of In 1889 Brooke Foss Westcott our contemporaries, for instance, opened the to his commentary Wilbur Marshall Urban, stress a teleo- preface on the Epistle to the Hebrews with the logical ethics that contemplates com statement : "Every student of the pleteness in full self-realization. Epistle to the Hebrews must feel that Perhaps the moral theorist generally it deals in a peculiar degree with the has thought beyond his own time, but thoughts and trials of our own time."^ he has also rendered a practical service Three years later he concluded the for his time. Though the practical preface to his second edition with the interests of politics and economics, for observation: ''The more I study the instance, often try to ignore moral tendencies of the time in some of the requirements, the ethical thinker is busiest centres of English life, the generally on hand to show that even more deeply I feel that the Spirit of tually they must find that any security warns us of our most urgent civil have is a moral security. they and spiritual dangers through the Recently seems to have prophecies of and the Epis shocked most of the thinking world tle to the Hebrews. May our Nation into a realization that humanity's and our Church be enabled to learn today is essentially a moral ])roblem the lessons which they teach while Perhaps it is not rash to problem. there is still time to use them."^ infer, therefore, that the confusion of a ^^'as Westcott's fulfilled? Ap our post-war world is primarily not. Within moral confusion. If this is true what parently twenty years cor W'orid War I broke and can Bible instructors do to help subsequent events are familiar to us all. rect this situation? of them are xMcNicol, writing of the Epistle to They can do what many the Hebrews in the Biblical Review doing,"^ They can help an otherwise for on the eve of the literate world tnrn again to the Scrip October, 1930, hear recent world "The tures with eyes to see and ears to confiict, declares, message of this unknown, but clear- * Reprinted from THE JOURNAL OF BIBLE 1 AND , Vol. XIV, No. 3, August, Westcott, Brooke Foss : The Epistle To The 1946 by kind permission of the editor, Carl Ev Hebrews, p. v. 2 erett Purinton, and by consent of the author. Ibid., p. X. 150 ALVIN A. AHERN sighted, first century leader was never Old Covenant provisions (7:11,19; more needed than it is today." 9:9; 10:1). The treat present study foregoes Space here permits only a summary ment of and reward many interesting of a rather extended investigation of and concerns itself with a ing topics these various passages. The whole somewhat in the neglected emphasis argument leads to the conclusion that : the of epistle, viz., concept perfection (1) In spite of sin God's purpose and its ethical implications. and plan for man's moral perfection is ultimately and effectively achieved The Idea of teleiosis through Christ as Redeemer. The writer also holds that in Mr. Westcott suggests that "The (2) order for Christ to become the Saviour idea of teleiosis, consummation, bring He must follow the tedious and ing to perfection, is characteristic of pain ful of and over the Epistle."^ have often if process encountering sin at in not generally faltered at the thought coming every possible point human experience. of perfection. It is awe-inspiring, as Furthermore, the perfection of awe-inspiring as the atomic bomb. Per (3) the believer is a sort of . haps it even more real and more in his achieve weighted with significance. Though per-fect Christ, ment is a The In the epistle the Greek word continuing process. of this of the teleios, ordinarily translated perfect teaching phase epistle might well be thought of as the "per or perfection, appears in one form fection or anotlier sixteen times. The whole paradox." family of words connected with The Standard for Man teleios is found here: teleios (5:14, 9:11), teleiotes ( 6 :1, elsewhere only In outlining these provisions of re in Col. 3:14), teleioun referring to demption the author indicates God's Christ (2:10; 5:9; 7:28) and to men standard or goal for man. Further (10:14; 11:40; 12:23). more, he that this standard is The noun teleiotes is quite com within reach and that responsibility mon Greek. to in classical According for its attainment is upon man him the Liddell and Scott lexicon it self. In chapter two, verses six its fin "means having reached end, through eighteen, the standard is pre ished, complete. ... It is used in ref sented and Christ is shown to have erence to animals as full-grown, to met fully all specifications and in so persons as complete or accomplished." doing has made it possible for every Tlsayer says it means "brougJit to its man to do the same. Elaboration of end, finished, wanting nothing neces this point must also be omitted from sary to completeness; perfect." this report. But it should be noted In the epistle the idea is related that right here in this second chapter particularly to Christ and to his fol there seems to be suggested a meta lowers. First, he himself is "perfect physical basis for a teleological Chris tian ethics of self-realization. ed" as indicated in the three passages, 2 :10 ; 5 :9 ; and 7 :28. Second, he "per In his Fondren Lectures of 1945, fects" others, noted in three more spe recently published, Edgar S. Bright- cial passages, 10:14; 11:39,40; 12:23. man emphasizes the distinction be The writer also seeks to show that tween an and a value, pointing whereas man should be perfect (5:14; out that an ideal is not a value but a 6:1) he could not become so under the goal. A value is the goal attained or the extent of its attainment. In He 3 Westcott, Op. cit., p. 63. brews 2 :6-18 we see man's exalted PERFECTION CONCEPT IN HEBREWS 151

goal or destiny. But we see more. We we may now say, is the present attainment in a see as Son of Man attaining that single experience of those objects which in the course of are reached only at the end of ideal. That is value. And for us that infinite progression. Religion is anticipated at- value, according to the author of the tainment.4 epistle, seems to in the fa'ct that his accomplishment makes it possible for On the other hand he shows that, all men to achieve in like manner Whatever may be the nature of that anticipa through Him. One of the chief pur tion of all attainment, genuine religion is not in

� clined as far as hard work � to take poses, if not the chief purpose, of this goes advantage of its advantage. If in the world epistle, therefore, seems to be to show it is not of the world, it is none the less with the that the Old Covenant under � though world and for it in brief in for it, and with no the Law could not free man frQm the loss of power. This is an extraordinary attain- power and condemnation of sin, the ment which one must still labor forever to pos sess: but "more perfect" covenant through just this paradox is inherent in the reli gious consciousness. 5 Christ makes victory over sin, as well as freedom from a. sense of its guilt, a In this same connection Hocking also present and continuous reality in the notes that, life of the believer. Jesus Christ is at In time my moral task will never be finished, once man's Ideal and man's Value. for my imperfection is infinite and my progress man's small Through identification of him by degrees; but religion calls upon me to self with Christ the moral quality of be perfect at once even as God is perfect, and in religion somehow I am Christ's own being is imparted. The perfect.6 writer of the cites Jesus as the epistle This same idea also seems to be il embodiment of God's ideal for perfect lustrated by St. Paul in Philippians, man and concludes that this through chapter 3, verses 12-15. "perfected" One all men may find Not that I have already or am moral a and at the obtained, already completion present made perfect (teteleiomai) : but I press on, if same time a progressive reality. so be that I may lay hold on that for which also I was Thus through the use of the word- laid hold on by Christ Jesus. Breth ren, I count not myself to have laid hold: family of teleios and a few related yet but one thing I do, forgetting the which terms the author seeks to show that things are behind, and stretching forward to the things the which are Perfect Offering (7:26-28; 9:11, before, I press on toward the goal vmto 15, 20; 10:10) of the Perfected One the prize of the high calling of God in Christ Let us (2:10; 5:9; 7:26-28; 10:10) Perfects Jesus. therefore, as many as are perfect (tclcioi) be thus minded. the Believer (6:1; 7:25; 9:11,15; 10: 10, 14; 12:23). In one instance he considers him self to be perfect, complete, mature in The PERFEcrnoN Paradox Clarified (Jhrist, in another as not being perfect. He seems to in In his comprehensive work, The say, with the vrriter to the that his Meaning of God in Human Experience, Hebrews, per fection, though in a true sense a William Ernest Hocking, Emeritus very present reality, is which Professor of at Harvard something'for he must strive continually with University, proposes an idea that single purpose. throws light on this discussion and The for ! deserves far more attention than it perfect, striving perfection It sounds paradoxical. it is. has received. He speaks of religion as Perhaps Have not the holiest saints been the "anticipated attainment." Says he, in com])aring and religion, 4 Hocking, William Ernest, The Meaning of Art is long; religion is immediate. The attain God in Human Experience, p. 31. art is the 5 32. ment in every future, infinitely distant; Ibid., p. (Second italics are my own.)

is . . . attainment of religion present. Religion, ^Ibid., p. 31. (Italics are my own.) 152 ALVIN A. AHERX

first to declare their constant need of suflftcient atonement for sin must go holiness, perhaps just as Socrates in on in his endless quest for perfection sisted that he knew nothing, though in Christian living. declared by the Oracle at Delphi to be the wisest man in ? Possibilities of Further While emphasizing the experience Development of inner perfection through the Dr. W. E. Sangster, an English author of the epistle recognizes that writer, in his recent book. The Path the perfecting process continues as to Perfection quotes from an long as life itself. The Christian is (1943), address by Dr. R. W. Dale in Carrs able to make progress in the direction Lane of the ideal goal of moral perfection Chapel, Birmingham, , 1879. The distinguished simply because, through faith in July 27, divine and educational reformer was Christ, he actually experiences Christ's attempting a dispassionate, appraisal moral perfection in kind, though not of John Wesley's infiuence. Among in degree. And though a man may be other things Dr. Dalfe declared: becoming progressively more perfect, Kant was probably right in a sense, There was one doctrine of John Wesley's�the doctrine of �which to when he conceived of man's moral en perfect ought have led to a great and original ethical develop deavor as an eternal thing. ment ; but the doctrine has not grown ; it seems The author of our epistle makes this to remain just where John Wesley left it. There progress in perfection particularly has been a want of the genius or the courage to explicit in the eloquent benediction at attempt the solution of the immense practical the close of the letter. questions which the doctrine suggests. The ques tions have not been raised�much less solved. To Now the God of peace, who brought again have raised them effectively, indeed, would have from the dead the great shepherd of the sheep been to originate an ethical revolution which with the blood of an eternal covenant, even our would have had a far deeper effect on the thought Lord Jesus, make you perfect in every good thing and life�first of England, and then of the rest to do his will, working in us that which is well of Christendom�than was produced by the Ref pleasing in his sight, through Jesus Christ; to ormation of the sixteenth century.8 whom be the glory for ever and ever. Amen.7 It is my personal belief, after a He prays that the inner perfection of rather careful study of the Epistle to his readers be externalized may the Hebrews during the past ten years, do. Interest through everything they that this concept of perfection, as ingly, here the word translated "per there presented, suggests a metaphys fect'' is no*t a form of the verb teleious, ical basis for a teleological Christian but is Latartisai, which is the first ethics of self-realization whose social aorist optative active of the verb katar- implications are far-reaching. tiz'o. It is a combination of which kata, Is it possible that Christians might here denotes "in in course,'' succession, exert a greater moral impact on the and which means artios, "entirely life of today if they more nearly real in suited; complete accomplishment, ized in their own experience the pos It would that the ready.'' appear sibilities of the "perfection paradox"? writer has this employed compound Perhaps believers have always been word to emphasize the thought of per conscious of the Ideal and of their fection achieved in the success being failure to measure up to it. But have ive of "in experiences life, every good they been conscious enough of a pres to do his will." Thus the thing para ent inner moral completeness in an dox continues. He who is morally experience suggested as possible by perfect in Christ through faith in his 8 Sangster, Dr. W. E., The Path to Perfection. 7 :20, 21. p. 168. PERFECTION CONCEPT IN HEBREWS 153

Dr. Hocking's theory of "anticipated Td believe that the human heart can be cleansed from sin (experience moral perfection) is a attainment"? Might not such an ex bold, big thing to believe, and we have protested afford a moral and perience dynamic against any easy assimiption that it has been done resourcefulness that would enable man because this is fraught with dreadful dangers, to win his individual and social strug not the least of which is a subtle discouragement gle with the problems of evil? Is it against being honest with oneself. But the op so it seems to the writer, is not failure at this that is posite conviction, point responsible less terrible.^ for the indictment chiefly recurring The unmodified core of this state tliat is not " "practical"? ment is especially provocative. To Is real Christianity being really (or believe that the human heart can be istically) practiced by its professed cleansed from sin is a bold, big thing followers? to believe . . . But the opposite con In this day of breath-taking discov viction ... is not less terrible." ery in the fields of the If John Wesley was on the right there can be found a frame of perhaps track in his doctrine of perfection, and mind that is not to prepared only the Epistle to the Hebrews seems to entertain but to demand a solution of suggest that he was, surely it is time our moral in terms of this problems this doctrine received more serious which "perfection paradox," appears consideration with a view toward Its to characterize the to the He Epistle future development and toward its brews. Dr, seems to have Sangster enlarged social application. been in such a frame of mind when in

9 concluding the study mentioned above, Ibid., p. 190. (Parenthesis and italics are my he declares, own.)