The quest for religious perfection has been an important goal throughout Judeo - Christian history.追求宗教的完善，一直是重要的目标，整个犹太-基督教历史。 Both biblical and theological evidence reflects this continuous concern.双方圣经和神学的证据，反映了这一点持续关注的问题。 Although interpretations have varied with reference to methods and chronology of attainment, most Christian traditions recognize the concept.虽然有各种不同的解释，参考方法和时序实现，大多数基督教传统承认的概念。
Cognate forms of tamim are tom, tam, and tumma.同源形式的tamim是汤姆，谭， tumma 。 These terms have connotations of "integrity," "simple," "uncalculating," "sincere," and "perfect."这些条款有内涵的“诚信” ， “简单” ， “ uncalculating ” ， “真诚”和“完美” 。 This spiritual wholeness and uprightness, especially as one is in right relationship to God, reflect a relational / ethical perfection which is patterned after the character of God.这个整体性的精神和血性，尤其是作为一个是在权利的关系，向上帝，反映了关联/道德完善，这是图案后，性格上帝。
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The NT vocabulary reflects the OT interpersonal concepts rather than the Greek ideal of static and dispassionate knowledge.新台币的词汇，反映了酒店的概念，人际交往，而不是希腊的理想，静态和冷静的知识。 The emphases are on obedience, wholeness, and maturity.重点是对服从，整体性，与成熟。 The Greek words derived from telos reflect the ideas of "design," "end," "goal," "purpose."换言之，希腊来自telos反映的思路， “设计” ， “结束” ， “目标” ， “目的” 。 These words describe perfection as the achievement of a desired end.这些字眼形容完善作为实现理想的结束。 Paul uses teleios to describe moral and religious perfection (Col. 1:28; 4:12).保罗用途teleios来形容，道德和宗教的完善（上校1时28分; 4时12分） 。 He contrasts it to nepios, "childish," which connotes moral immaturity and deficiency.他对比它nepios ， “幼稚” ，其中的含义道德的不成熟和不足之处。 The "perfect man," teleion, is the stable person who reflects "the measure of the stature of the fulness of Christ" in contrast to the children who are tossed about by every new wind of doctrine (Eph. 4:13 - 14). “完人” ， teleion ，是稳定的人谁反映： “这项措施的地位，该fulness基督”在对比的孩子谁是抛出约每一位新风学说（以弗所书4点13分-1 4） 。 James uses teleios to describe the end result of spiritual discipline.詹姆斯用途teleios来形容的最终结果是精神的纪律。 The trying of faith develops patience and character that the disciple may be "perfect and entire, wanting in nothing" (James 1:3 - 4).审判的信仰发展的耐心和性格，该弟子可能是“完美和完整的，要在没有” （詹姆斯1:3 -4 ） 。
Responsible, spiritual, intellectual, and moral development which conforms to the desired pattern is perfection.负责人，精神，智慧和道德发展，符合理想的模式是完美。 In the Sermon on the Mount, Jesus uses teleios to exhort believers to be perfect as the Heavenly Father is perfect (Matt. 5:48).在山上宝训，耶稣使用teleios ，以告诫信徒要完美的天父是完美的（ matt. 5时48分） 。 This use of the future tense indicates a moral obligation, however, and not an absolute perfection identical to that of God.这使用未来式表明，在道义上有责任，但是，并不是一个绝对完美的相同，即上帝。 Jesus is emphasizing the need for having right attitudes of love which are acceptable to God, not the accomplishment of perfect conduct.耶稣是强调需要有正确的态度，爱是可以接受的上帝，而不是成就完美的进行。
The concept of corporate perfection seen in a community united in love is expressed by the verb katartizein.的概念，企业完善看到在一个社会，美国在爱情是所表达的动词katartizein 。 The moral integrity and spiritual unity of the community are aspects of wholeness and completeness connoted by this term.道德操守和精神的统一，社会方面的整体性和完整性， connoted由这个名词。 Interrelatedness in love is a necessary part of the "perfecting of the saints" (1 Cor. 1:10; Eph. 4:12; Heb. 13:21).在相互关联的爱情是一个必要部分“完善的圣人” （ 1肺心病。 1:10 ;以弗所书4时12分; heb 。 13时21分） 。 Other usages imply putting into order those things which are imperfect (1 Thess. 3:10 - 13), fitting and adjusting (Heb. 11:3), and mending (2 Cor. 13:11; Mark 1:19).其他的惯例，意味着投入，为了这些事情，这是不完善的（书一。 3时10 -1 3） ，装修和调整（希伯来书1 1时0 3分） ，及修复（ 2肺心病。 1 3时1 1分;马克1时1 9分） 。
Ethical righteousness is expressed by the words amemptos and amemptos, "blameless" or "without fault or defect."道德正义是所表达的话amemptos和amemptos ， “清白”或“无过错或缺陷” 。 The piety of Zacharias and Elizabeth is amemptoi (Luke 1:6).该虔诚的撒迦利亚和黄钱其濂是amemptoi （路加福音1时06分） 。
Personal fitness and perfection in the sense of properly using spiritual resources is denoted by artios (2 Tim. 3:17).个人健身和完善，在意识，妥善利用的精神资源是指由artios （ 2添。 3时17分） 。 The believer who is sound and lacks nothing needed for completeness is holokleros (James 1:4; 1 Thess. 5:23).信徒谁是健全和缺乏任何需要的完整性是holokleros （詹姆斯1时04分;书一。 5时23分） 。
The biblical emphasis on perfection, then, does not imply absolute perfection but an unblemished character which has moral and spiritual integrity in relationship to God.圣经侧重于完善，那么，并不意味着绝对的完美，但一unblemished字已的道德和精神的完整性，在上帝的关系。 The goal of spiritual maturity is set forth, and the believer is charged with making sincere and proper use of the spiritual resources available through Christ in order to attain this maturity in fellowship with Christ and the Christian community.目标精神的成熟是阐述和信徒被控作出真诚和正确使用的精神资源，可透过基督为了实现这一成熟，在金与基督和基督教社区。
Thus perfection was obedientiary, not absolute, and was attained through obedience to God in prayer and keeping the commandments.因此，完善是obedientiary的，不是绝对的，主要是通过服从上帝的祈祷和保持诫命。 The weakness in Clement's view follows from his Platonic tendency to view God as apathetic and without predicates.的弱点，在克莱门特的看法如下从他的柏拉图式的倾向，以查看上帝漠不关心，没有谓词。 Although God was active for the salvation of men, Clement emptied both Father and Son of emotions.虽然上帝是积极为救亡的男人，克莱门特掏空双方的父亲和儿子的情绪。 This hellenization of God is somewhat incongruous with his view of God as the Father persevering in love.这hellenization上帝是有点格格不入，与他的看法上帝的作为父亲执着的在爱。 His view of perfection, then, emphasizes that the "Christian Gnostic" rises above human emotions by contemplation of God and is "translated absolutely and entirely to another sphere."他认为完美的，那么，强调指出， “基督教gnostic ”上升到高于人类的情绪由沉思上帝的是“翻译绝对和完全的另一个领域” 。
Clement's illustrious pupil, Origen, proposed a view of perfection which explicitly reflected the presuppositions of Platonic philosophy.克莱门特的杰出的学生，俄，提出了看法完善，其中明确反映了预设的柏拉图的哲学。 He separated faith and knowledge, with faith being the basis of salvation and knowledge being the means to perfection.他失散的信仰和知识，与信仰正的基础上救亡和知识作为手段和完善。 A prerequisite to perfection is an ascetic rejection of the external world and all human emotions.一个先决条件，以完善是一个禁欲拒绝外部世界和所有人类的情绪。 His approach was basically humanistic, even though he asserted that human effort must be assisted by grace.他的做法，基本上是人文，即使他声称，人类必须努力协助的宽限期。 Also, his Platonic negative evaluation of the human creature required that perfection be essentially a victory over the body, and more specifically over the sex drive.此外，他的柏拉图式的负面评价人类的动物，需要完善，基本上的胜利，超过身体，更具体地说超过性别驱动器。 Furthermore, he anticipated the monastic emphasis of perfection through asceticism and a distinction between the ordinary and the spirtually elite Christian.此外，他预期，寺院的重点完善通过修炼和区分普通和spirtually精英基督教。 This tendency toward a double standard of morality reflected the influence of Gnosticism on early Christian thought in that ordinary Christians lived by faith while the enlightened elect lived by gnosis.这个倾向双重标准，道德反映的影响诺斯底主义对早期基督教思想在普通基督徒的信仰生活，而开明的选举在生活中预后。 This dual level of spirituality became more pronounced as the chasm between clergy and laity widened in the medieval period.这种双重的水平，灵性变得更为突出，作为神职人员之间的鸿沟和俗人扩大在中世纪时期。
Some of the most profound spiritual insights are found in the Fifty Spiritual Homilies of Macarius the Egyptian.一些最深厚的精神见解，被发现，在50精神文明homilies的米加利阿斯埃及。 Greatly admired by William Law and John Wesley, Macarius stressed the worth of the individual human soul in the image of God, the incarnation as the basis of the life of the soul, moral purity, and love as the highest measure of the Christian life.非常崇拜由威廉法和约翰卫斯理，米加利阿斯强调的价值，个别人的灵魂在上帝的形象，化身为基础的生命，灵魂，道德上的纯洁性，爱作为最高衡量基督徒生活。 His stress on union with Christ is commendable, but his goal of perfection still is a retreat from reality into ecstasy, lacks a relevant ideal for common humanity, and is excessively individualistic.他强调，对联盟与基督是值得称赞的，但他的目标，完善仍然是一个务虚会从实际出发，把摇头丸，缺乏相关的理想共同的人性，和过于个人主义。
Gregory of Nyssa was one of the greatest Eastern leaders in the struggle for perfection.格雷戈里的nyssa是一个最大的东部地区的领导人在斗争中完善。 He saw Christ as the prototype of the Christian life in his On What It Means to Call Oneself a Christian and On Perfection.他看到基督为原型的基督徒生活在他的关于这意味着什么要求自己是一个基督教和关于完善。 The responsibility of the Christian is to imitate the virtues of Christ and to reverence those virtues which are impossible to imitate.责任基督教是模仿的美德，基督和崇敬这些美德，这是不可能的模仿。 Gregory saw the truth of the participation in Christ, which results from rebirth "by water and the Spirit."格雷戈里看到的真相，参与在基督里，结果从重生“由水和圣灵” 。 In this interpersonal sharing the Christian perfects the resemblance to Christ which comes through the continual transformation into his image.在这个人际间的交流基督教完善相似基督其中通过不断的转变，他的形象。
Pelagius attributed the moral laxity of the church to the kind of blasphemy which told God that what he had commanded was impossible. 伯拉纠的主要原因是道德松弛的教会向种亵渎，其中说，上帝是什么，他指挥是不可能的。 He rejected the concept of original sin and asserted that persons are born with the free capacity to perfect themselves or corrupt themselves as they choose. Sin is simply a bad habit which can be overcome by an act of the will. 他拒绝概念的原罪，并声称出生的人与自由的能力，完善自己或腐败，因为他们自己的选择。单，简直是坏习惯，这是可以克服的一项法案的意愿。 Since sin is avoidable, however, Pelagius tended to judge severely those who fell into the slightest sin.因为单是可以避免的，但是，伯拉纠的趋势来判断，严重者谁落入丝毫单。
The response of Augustine was that neither education nor human effort could lead to perfection and the only moral progress persons could make in this life was solely the result of God's grace.回应奥古斯丁是，无论是教育，也没有人的努力，可能导致的完善和唯一的道德进步的人可以在这方面的生活完全是因上帝的恩典。 He tended to equate sinfulness with humanness in general and with concupiscence in particular, and saw the path to perfection as one of celibacy and virginity.他往往等同于罪恶与人性的一般与concupiscence ，尤其是，看到的路径完善作为一个单身和童贞。 While rejecting the attainment of perfection in this life, Augustine made great contributions to spirituality with his emphasis on contemplation, although he tended to diminish the humanity of Christ because of his aversion to the physical.而拒绝实现完美的在这生活，奥古斯丁作出了巨大贡献，灵性与他强调沉思，虽然他倾向于削弱人类的基督，因为他的反感的身体。 He was certainly correct in his rejection of Pelagius's exclusive emphasis on moral effort and in his emphasis on grace, but his tendency to identify sinfulness with the physical world is an unnecessary vestige of Greek philosophy.他肯定是正确的，他拒绝伯拉纠的独家侧重于道德的努力和在他强调的宽限期，但他倾向以确定的罪孽与物理世界是一个不必要的遗迹古希腊哲学。
Finally, he formed a hierarchy of the state of perfection which corresponded to the levels of the religious orders.最后，他成立了一个等级的国家完善相应水平的宗教命令。 Although he did not deny the possibility of perfection for all persons, religious vows were certainly the shortcut to meritorious perfection.虽然他并不否认的可能性，完善所有的人，宗教誓言，当然捷径有功完善。 He thus perpetuated the spiritual dichotomy between clergy and laity.因此，他延续的精神对立神职人员和俗人。
Luther also retained the connection between sin and the flesh.路德还保留了之间的联系，单仲偕和肉。 However, he did emphasize a new center of piety, the humanity and work of Jesus Christ.不过，他并强调，一个新的中心的虔诚，人类的工作和耶稣基督。 While the previous seekers after perfection focused on the knowledge and love of God which was grasped through contemplation, Luther focused on the knowledge of God through God's revelation in Christ.而以前的人士后，完善侧重于知识和上帝的爱，这是把握通过沉思，路德着重于知识的上帝，通过上帝的启示在基督里。 Faith in Jesus Christ therefore brings an imputed perfection which truly worships God in faith.在信仰耶稣基督，因此带来了一个估算的完善，其中真正的崇拜上帝的信仰。 This true perfection does not consist in celibacy or mendicancy.这是否属实完善并不在独身或行乞。 Luther rejected the distinction between clerical and lay perfection and stressed that proper ethical behavior was not found in renunciation of life, but in faith and love of one's neighbor.路德拒绝之间的区别，文书和奠定的完善，并强调正确的道德行为没有被发现，在放弃生命，但在信仰和爱一个人的邻居。
While tending toward narrowness and provincialism and often deteriorating into a negative scrupulosity, the pietists developed strong community contexts for nurtue and motivated extensive missionary endeavors.而走向狭隘和省籍，而且往往恶化成负面scrupulosity ，虔诚主义发展的强烈社会背景为nurtue和动机，广泛的传教事业。
The strength of Fox's emphasis is that the center of perfection was in the cross of Christ.实力福克斯的重点是该中心的完善是在基督的十字架。 The cross was no dead relic but an inward experience refashioning the believer into perfect love.在十字架上没有死的遗迹，而是一个外来的经验， refashioning信徒到完美的爱情。 This is a celebrating of the power of grace.这是一个庆祝的权力的宽限期。 While his refusal to be preoccupied with sin was a needed corrective to the Puritan pessimism over the profound sinfulness of man, Fox did tend to distrust the intellect and to suspect all external expressions of faith such as the sacraments.同时，他拒绝将专注于与单仲偕是一个需要纠正，以清教徒的悲观情绪较深刻的罪孽的男子，福克斯却往往不信任的智慧和怀疑所有的外部表现形式的信仰，如圣礼。 His refusal to be satisfied with sin and his concentration upon a perfection of life through grace found direct application in commendable attempts at social justice.他拒绝满足单仲偕和他的浓度后，一完善的生活通过的宽限期，发现直接应用在值得称赞的尝试，在社会公义。 This message of renewal and hope for the poor and disenfranchised was certainly motivated by the conviction that the quality of life and faith is not predetermined by a radical sinfulness which is resistant to actual moral transformation by grace.这个讯息的重建，并希望为穷人和被剥夺公民权的肯定是出于信念，即生活质量和信仰是没有预定的由一个激进的罪孽是抗拒的实际道德转型的宽限期。
The weaknesses of Law's system are in his somewhat unrealistic ideals for human achievement, his failure to see meaning in actual life itself, and his tendency to see grace as a means of supplanting nature rather than transforming it.的弱点，法律的制度，是在他有点不切实际的理想，为人类的成就，他没有看到的意义在现实生活本身，和他的倾向，看到的宽限期，作为一种手段， supplanting的性质，而非转化。 Furthermore, he tended to deprecate religious fellowship and all institutional religion.此外，他倾向于deprecate宗教团契及所有宗教的体制。
In contrast to Augustine's Platonic view of sin as being inseparably related to concupiscence and the body, Wesley saw it as a perverted relationship to God.在对比奥古斯丁的柏拉图鉴于单作为不可分割的相关concupiscence和身体，韦斯利看到它作为一个扭曲的关系，向上帝。 In response to God's offer of transforming grace, the believer in faith was brought into an unbroken fellowship with Christ.在回应上帝的提供转化的恩典，信徒在信仰被带进一个完整的金与基督。 This was not an imputed perfection but an actual or imparted relationship of an evangelical perfection of love and intention.这是不是一个可扣抵自我完善，而是一个实际的或灌输的关系一福音事工促进会，完善爱心和意图。 In this life the Christian does not attain absolute Christlikeness but suffers numerous infirmities, human faults, prejudices, and involuntary transgressions.在这生命的基督教并不达到绝对christlikeness ，但受到诸多的毛病，人力断层，偏见，和非自愿的越轨。 These, however, were not considered sin, for Wesley saw sin as attitudinal and relational.然而，这些并不被视为单仲偕，韦斯利看到单作为的态度和关系。 In A Plain Account of Christian Perfection he stressed that Christian perfection is not absolute, nor sinless, nor incapable of being lost, is not the perfection of Adam or the angels, and does not preclude growth in grace.在一种朴素的帐户基督教完善，他强调指出，基督教的完善是不是绝对的，也不是sinless ，也不能失去，是不是完善亚当或天使，不排除增长的宽限期。
In removing from the idea of perfection any idea of meritorious effort, Wesley resisted any tendency to exclusiveness and elitism.在消除从构思的完美，任何的想法有功的努力，韦斯利抵制任何倾向排斥和精英。 His relational understanding of sin resisted the hellenistic equation of sin with humanity.他的关系的认识，单仲偕抵制希腊方程的单仲偕与人类。 A reform of personal and social morality resulted to a large degree from the spiritual renewal which accompanied his work.改革个人和社会道德，造成相当大的程度上，从精神重建的陪同下他的工作。 Thus perfection for Wesley was not based on renunciation, merit, asceticism, or individualism.因此，完善韦斯利并非基于会籍，优异，禁欲主义，或个人主义。 It was instead a celebration of the sovereignty of grace in transforming the sinful person into the image of Christ's love.这是不是庆祝主权的宽限期，在改造罪孽深重的人的形象，成为基督的爱。
Wesleyan perfectionist thought was, however, not without liabilities.卫斯理认为是完美的，但是，并不是没有负债。 Although Wesley defined sin as involving relationships and intentions, he did not adequately guard against allowing it to become understood as a substance or entity which was separate from the person and which must be extricated.虽然韦斯利的定义单涉及的关系和意图，他并没有足够的防范，允许它成为理解为一种物质或实体，这是分开的人，而且必须摆脱。 Some of his followers did tend to develop this substantialist understanding of sin and a resulting static concept of sanctification.他的一些追随者也往往以发展这种substantialist的认识，单仲偕和所造成的静态的概念，成圣。 He also tended to narrow sin to include only conscious will and intent.他还倾向于狭隘的单只包括自觉的意志和意图。 Consequently, some of his interpreters have been led to rationalize serious attitudinal aberrations as expressions of unconscious or unintentional human faults.因此，他的一些口译人员已导致严重的合理化的态度，像差，作为表达昏迷或无意的人类故障。 Finally, Wesley expressed an inward asceticism which tended to derogate the aesthetic, and his emphasis on simplicity was too easily distorted by his followers into a legalistic externalism.最后，韦斯利表示，一外来禁欲主义往往减损的审美，他强调简单，太容易被扭曲，他的追随者成为一个法律externalism 。
Wesley's emphasis on perfection has been preserved in some circles of Methodism, and continues to be promoted in the denominations associated with the Christian Holiness Association.韦斯利的重点放在完善一直保存在某些圈子的卫理宗，并继续推动在面额与基督教的神圣协会。
All these heterodox expressions of perfectionism contained forms of antinomianism and egoism.所有这些非正统的表现完美载形式的antinomianism和利己主义。 They were condemned by orthodox Christianity with varying degrees of severity.他们谴责东正教与不同程度的严重性。 Characterized by utopian views of human ability and by mystical practices, they tended to ignore divine grace and ethical integrity, and deteriorated because of their own inherent weaknesses.特点是乌托邦式的意见，人的能力和神秘的做法，他们往往忽视神圣的恩典和道德操守，和恶化，因为他们自己的固有的弱点。
RL
Shelton研究部主管谢尔顿
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
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reathouse从使徒到韦斯利;司法机构政务长帕斯莫尔，完善的男子;我们sangster ，路径完善;米桑顿，英语灵性;遗传算法，特纳的远景，其中变换;
BB心跳沃菲尔德，完美; MB的温库普，神学的爱; jk grider ，整个成圣。
A thing is perfect in which nothing is wanting of its nature, purpose, or end.一件事情是完美的，这没有什么希望其性质，宗旨，或结束。 It may be perfect in nature, yet imperfect inasmuch as it has not yet attained its end, whether this be in the same order as itself, or whether, by the will of God and His gratuitous liberality, it be entirely above its nature, ie in the supernatural order.它可能是完美的性质，但不完善的，因为它尚未达到其目的，这是否在同一个秩序本身，或是否由上帝的意志和他的无偿liberality ，它完全超出其性质，即在超自然秩序。 From Revelation we learn that the ultimate end of man is supernatural, consisting in union with God here on earth by grace and hereafter in heaven by the beatific vision.从启示我们知道最终结束的男子是超自然，包括在联盟与上帝在这里对地球的宽限期，并以下简称在天上由beatific视野。 Perfect union with God cannot be attained in this life, so man is imperfect in that he lacks the happiness for which he is destined and suffers many evils both of body and soul.完美的联盟与上帝不能达到在此生活，所以男子是不完美的在这方面他没有幸福，他是注定和患有许多邪恶双方身体与灵魂。 Perfection therefore in its absolute sense is reserved for the kingdom of heaven.完善，因此在其绝对意义是预留作天国。
CHRISTIAN PERFECTION基督教完善
Christian perfection is the supernatural or spiritual union with God which is possible of attainment in this life, and which may be called relative perfection, compatible with the absence of beatitude, and the presence of human miseries, rebellious passions, and even venial sins to which a just man is liable without a special grace and privilege of God.基督教的完善是超自然或精神联盟与上帝，这是有可能的实现在这生活，这可称为相对完善，兼容没有beatitude ，和在场的人的苦难，反叛的激情，甚至venial捷联惯导系统，以其中一个公正的男子即属违法，没有一个特别的恩典和特权的上帝。 This perfection consists in charity, in the degree in which it is attainable in this life (Matthew 22:36-40; Romans 13:10; Galatians 5:14; 1 Corinthians 12:31, and 13:13).这构成的完善，在慈善事业，在程度在它是可以实现的在这生活（马太22:36-40 ;罗马书13时10分;加拉太5时14分;哥林多前书12时31分， 13时13分） 。 This is the universal teaching of the Fathers and of theologians.这是普遍的教学中的父亲和神学家。 Charity unites the soul with God as its supernatural end, and removes from the soul all that is opposed to that union.慈善团结的灵魂与上帝作为其超自然的结束，并删除从所有的灵魂，这是反对这一联盟。 "God is charity; and he that abideth in charity abideth in God, and God in him" (1 John 4:16). “上帝是慈善机构;他说， abideth在慈善abideth在上帝，上帝在他身上” （ 1约翰4点16分） 。 Francisco Suárez explains that perfection can be attributed to charity in three ways: (1) substantially or essentially, because the essence of union with God consists in charity for the habit as well as for the endeavour or pursuit of perfection; (2) principally, because it has the chief share in the process of perfection; (3) entirely, for all other virtues necessarily accompany charity and are ordained by it to the supreme end.旧金山苏亚雷斯解释说，完善可以归因于慈善方法有三种： （ 1 ）大幅或基本上，因为联盟的本质与上帝组成，在慈善的习惯，以及为努力或追求完美的; （ 2 ）主要是，因为它有行政的份额在这一过程中完善; （ 3 ）完全，对于所有其他的美德，一定会伴随着慈善和祝圣是由它向最高法院结束。 It is true that faith and hope are prerequisites for perfection in this life, but they do not constitute it, for in heaven, where perfection is complete and absolute, faith and hope no longer remain.这是事实的信念和希望的先决条件完善，在此生活，但他们并没有构成它，因为在天堂，那里的完善是完全和绝对，信念和希望不再存在。 The other virtues therefore belong to perfection in a secondary and accidental manner, because charity cannot exist without them and their exercise, but they without charity do not unite the soul supernaturally to God.其他的美德，因此，属于完善，在中学和偶然的方式，因为慈善事业不能存在没有他们和他们的演习，但他们没有慈善不团结的灵魂， supernaturally给上帝。 (Lib. I, De Statu Perfectionis, Cap. iii). （ lib. ，我德statu perfectionis ，章第三节） 。
Christian perfection consists not only in the habit of charity, ie the possession of sanctifying grace and the constant will of preserving that grace, but also in the pursuit or practice of charity, which means the service of God and withdrawal of ourselves from those things which oppose or impede it.基督教构成的完善，不仅在习惯，慈善，即藏sanctifying的宽限期，并不断将维护这宽限期，而且在追求或慈善机构的做法，这意味着为天主服务的和撤回自己从这些事情，反对或阻挠。 "Be it ever remembered", says Reginald Buckler, "that the perfection of man is determined by his actions, not by his habits as such. Thus a high degree of habitual charity will not suffice to perfect the soul if the habit pass not into act. That is, if it become not operative. For to what purpose does a man possess virtue if he uses it not? He is not virtuous because he can live virtuously but because he does so." “它以往任何时候都记得， ”说， （ Reginald （ Buckler “ ，即完善的男子是取决于他的行动，而不是由他的习惯，例如，因此高度的惯常慈善会是不够的，完善的灵魂，如果习惯，通过不纳入法，那就是，如果它成为不执行。什么目的，是否一名男子拥有美德，如果他不使用它呢？他是不是良性，因为他可以活virtuously ，而是因为他这样做“ 。 (The Perfection of Man by Charity. Ch. vii, p. 77). （完善的男子，由慈善机构。甲烷。七，第77页） 。 The perfection of the soul increases in proportion with the possession of charity.完善的灵魂，增加的比例与藏慈善机构。 He who possesses the perfection which excludes mortal sin obtains salvation, is united to God, and is said to be just, holy, and perfect.他谁拥有完善，其中包括致命的单仲偕获得救赎，是美国的上帝，并说要公正，是圣洁的，和完善。 The perfection of charity, which excludes also venial sin and all affections which separate the heart from God, signifies a state of active service of God and of frequent, fervent acts of the love of God.完善慈善机构，不包括也venial单仲偕和所有的情感，其中单独的心脏来自上帝，标志着一个国家主动为天主服务的和频繁的，热切的行为，上帝的爱。 This is the perfect fulfilment of the law (Matthew 22:37), as God is the primary object of charity.这是完善履行法律（马太22时37分） ，上帝是首要的对象的慈善机构。 The secondary object is our neighbour.中学的对象是我们的邻居。 This is not limited to necessary and obligatory duties, but extends to friends, strangers, and enemies, and may advance to a heroic degree, leading a man to sacrifice external goods, comforts and life itself for the spiritual welfare of others.这不仅限于必要的和强制性的职责，而且扩展到朋友，陌生人，和敌人，并有可能提前到一个英雄的程度，导致一名男子，以牺牲外部的商品，舒适的生活本身为精神福利等。 This is the charity taught by Christ by word (John 15:13) and example.这是慈善基督教字（约翰15时13分）和例子。 (See THEOLOGICAL VIRTUE OF LOVE). （见神学凭借爱） 。
RELIGIOUS PERFECTION宗教完善
Christian perfection, or the perfection of charity as taught by our Saviour, applies to all men, both secular and religious, yet there is also religious perfection.基督教的完善，或完善慈善作为教导我们的救主，适用于所有的男子，世俗和宗教领袖，但也有宗教和完善。 The religious state is called a school (disciplina) of perfection and it imposes an obligation, more strict than that of the secular state, of striving after perfection.该宗教的国家是所谓的一所学校（纪律）完善和实行的一项义务，更严格比对世俗国家，争取后，更臻完美。 Seculars are obliged to perfection by the observance of the precepts or commandments only; while religious are obliged to observe also the evangelical counsels to which they freely bind themselves by the vows of poverty, chastity, and obedience. seculars有责任完善所遵守的信条，或诫命只;而宗教是有义务遵守，也是福音事工促进会，律师，他们可以据此自由约束自己所誓言的贫穷，贞洁，服从。 The counsels are the means or instruments of perfection in both a negative and positive sense.该律师是手段或工具，在完善既是消极和积极的意义。 Negatively: the obstacles in the way of perfection, which are (1 John 1:16) concupiscence of the eyes, concupiscence of the flesh, and pride of life, are removed by the vows of poverty, chastity, and obedience, respectively.负面的：障碍，在完善的方式，这是（ 1约翰1:16 ） concupiscence的眼睛， concupiscence的肉体，和骄傲的生活，消除由誓言贫困，贞节，服从，分别。 Positively: the profession of the counsels tends to increase the love of God in the soul.积极：专业的律师，往往以增加上帝的爱在灵魂。 The affections, freed from earthly ties, enable the soul to cling to God and to spiritual things more intensely and more willingly, and thus promote His glory and our own sanctification, placing us in a more secure state for attaining the perfection of charity.该情感，摆脱人间的关系，使灵魂不放上帝和精神的东西，更激烈，更心甘情愿地，从而促进他的荣耀和我们自己的成圣，把我们在一个更安全的国家为实现完善的慈善机构。
It is true that seculars who also tend to perfection have to perform many things that are not of precept, but they do not bind themselves irrevocably to the evangelical counsels.这是事实seculars谁也往往有完善的执行，很多事情是没有的信条，但他们并不约束自己的不可改变的，以福音派律师。 It is, however, expedient only for those who are called by God to take upon themselves these obligations.然而，它只是权宜之计，对于那些谁是所谓的上帝采取自己履行这些义务。 In no state or condition of life is such a degree of perfection attainable that further progress is not possible.在任何国家或条件下的生活是如此的完善程度达到了进一步的进展是不可能的。 God on his part can always confer on man an increase of sanctifying grace, and man in turn by cooperating with it can increase in charity and grow more perfect by becoming more intimately and steadfastly united to God.上帝对他的一部分，可以随时授予一名男子，增加了sanctifying的宽限期，和男子在转由合作可以增加在慈善和成长，更加完善，成为更深切，坚定不移地团结上帝。
Publication information Written by Arthur Devine.出版信息的书面阿瑟Devine ） 。 Transcribed by Thomas J. Bress.转录由托马斯j. bress 。 The Catholic Encyclopedia, Volume XI.天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
BUCKLER, The Perfection of Man by Charity (London, 1900); DEVINE, A Manual of Ascetical Theology (London, 1902); IDEM, Convent Life (London, 1904); ST. （ Buckler ，完善男子慈善（伦敦， 1900 ） ; Devine ） ，一本手册的ascetical神学（伦敦， 1902 ） ;同上，修道院的生活（伦敦， 1904 ） ;圣。 FRANCIS DE SALES, Treatise on the Love of God (Dublin, 1860); SUAREZ, De religione, tr.弗朗西斯德销售，伤寒论上帝的爱（都柏林， 1860 ） ;苏亚雷斯，德religione ，的TR 。 7, LI; ST. 7 ，李;圣。 THOMAS, Summa, II-II, Q. clxxxiv; IDEM, Opus De perfectione vitæ spiritualis; VERMEERSCH, De religiosis institutis et personis tractatus canonico moralis (Rome, 1907); RODRIGUEZ, The Practice of Christian and Religious Perfection (New York); HUMPHREY, Elements of Religious Life (London, 1905).托马斯，总结，二-二，问： clxxxiv ;同上，作品德perfectione vitæ spiritualis ; vermeersch ，德religiosis institutis等personis tractatus canonico莫拉利斯（罗马， 1907 ） ;罗德里格斯，实践基督教和宗教完善（纽约） ;汉弗莱，内容的宗教生活（伦敦， 1905年） 。
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