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The Second Vatican Council, in the Dogmatic Constitution on the Church, speaks with clarity of the universal call to holiness, saying that no one is excluded: "The forms and tasks of life are many but holiness is one—that sanctity which is cultivated by all who act under God's Spirit and… follow Christ, poor, humble and cross-bearing, that ...
Practise it frequently and you'll have more presence of God and closer union with him in your life." [7] He also taught: "Do not neglect to say, 'Jesus, I love you', and make one spiritual communion, at least, each day, in atonement for all the profanations and sacrileges he suffers because he wants to be with us." [8]
An organic union – in which believers become members of Christ and enjoy a mutual, reciprocal dependence on Christ for life and He on them for expression (Eph. 5:29–30). A vital union – in which Christ operates within believers as their life and becomes the dominating principle within them (Gal. 2:20; Col. 3:3–4).
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.
In his writing, he stated, "Without Christ there is discord between God and man and between man and man […] Christ opened up the way to God and to our brother". [1] [full citation needed] He opens with the quote from Psalms 133:1: "Behold how good and how pleasant it is for brethren to dwell together in unity." He then gives several examples ...
The love of Christ is a central element of Christian belief and theology. [1] It refers to the love of Jesus Christ for humanity, the love of Christians for Christ, and the love of Christians for others. [2] These aspects are distinct in Christian teachings—the love for Christ is a reflection of His love for all people. [3]
The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." [246] Paul could not be clearer, Christians must not be fellow-partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny."
The hypothetical view: The warnings are genuine but hypothetical, intended to jar believers into moral rectitude and perseverance. [109] [110] The phenomenological-false believer view: The warnings are real and directed toward people who can genuinely commit the sin, but those who can do so are not true believers. [109] [111]