First it's 1 Peter 1:16, and it's in second aorist (meaningless tense in English and therefore cannot be accurately translated into English, except that it is usually a past tense, whihc is nonsense).
Second Leviticus is an imperative (shall), a commandment something every Jew is ordered to perform, and is menaningful only within confines of Judaism.
Third Matthews 5:48 is in future tense (become perfect...theosis).
Fourth, the decision who will be what in Church is God's and not ours (at least according to the Christian Bible):
So, the desire should be to serve God whatever God has decided for us, rather than let pride and ambition and glory get the better of us.
My apologies for the wrong citation. Note to self: proofread.
and it's in second aorist (meaningless tense in English and therefore cannot be accurately translated into English, except that it is usually a past tense, whihc is nonsense).
Correction, it is aorist passive imperative γενήθητε (the second aorist would be ἐγένησθε). The distinction between the present imperative and the aorist imperative is not one of tense but of duration. The aorist imperative refers to the action without saying anything about its duration or repetition, while the present imperative refers to it as continuing or as being repeated.
Second Leviticus is an imperative (shall), a commandment something every Jew is ordered to perform, and is menaningful only within confines of Judaism.
By the fact that it is quoted by St. Peter in his instruction shows that it is indeed still meaningful.
Third Matthews 5:48 is in future tense (become perfect...theosis).
The future tense indicates any time after the present. Given that this comes after a series of instructions on how to treat one's enemies, it is clear that our Lord is saying that we should strive for perfection now.
Fourth, the decision who will be what in Church is God's and not ours (at least according to the Christian Bible) … So, the desire should be to serve God whatever God has decided for us, rather than let pride and ambition and glory get the better of us.
Seeking to become a saint, i.e. striving for holiness, has nothing to do with one's station in the Church. One, by the grace of God, can become a saint in the anonymity of one's own family, a holiness unknown to anyone but God. It is a product of humility, not pride.