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The Gospel of Perfection is a lost text from the New Testament apocrypha.The text is mentioned in ancient anti-heretical works by the church fathers.It is thought to be a gnostic text of the Ophites, [1] and is believed by some to be the same as the Gospel of Eve, though the words of Saint Epiphanius implied that they were separate Gospels.
The Gospel of Eve is an almost entirely lost text from the New Testament apocrypha, which may be the same as the also lost Gospel of Perfection.. The only known content from it are a few quotations by Epiphanius (Panarion, 26), [1] a church father who criticised how the Borborites used it to justify free love, by practicing coitus interruptus and eating semen as a religious act.
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The Gospel of Peter (Greek: κατά Πέτρον ευαγγέλιον, kata Petron euangelion), or Gospel according to Peter, is an ancient text concerning Jesus, only partially known today. It is considered a non-canonical gospel and was rejected as apocryphal by the Catholic Church 's synods of Carthage and Rome, which established the New ...
The pursuit of perfection is important, even if the attainment of it impossible. [6] Another view is that this is a limited form of perfection that is being asked. Fowler notes that elsewhere in the New Testament, it is stated that those who believe in Jesus and rely fully upon him for all things is perfect.
Within many denominations of Christianity, Christian perfection is the theological concept of the process or the event of achieving spiritual maturity or perfection. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification .
In Christianity, the three evangelical counsels, or counsels of perfection, are chastity, poverty (or perfect charity), and obedience. [1] As stated by Jesus in the canonical gospels , [ 2 ] they are counsels for those who desire to become "perfect" ( τελειος , teleios ).
[44] Pier Angelo Gramaglia, in his 2017 critical commentary on Klinghardt's reconstruction, made an extended argument that Marcion's Gospel is a two-source gospel, making use of Mark and Q, while canonical Luke builds on Marcion's Gospel in part from a secondary appropriation of Q material. [6]