Thoughts on Perfection

I think it is best to begin this with a certain disclaimer, if you will. I do not think it prudent nor Biblical to proclaim and exhort perfection in ones own life. What I mean is that I believe it to be neither wise nor beneficial to others to pronounce oneself "made perfect" without being in the consort of very close friends who know you intimately and on such a personal level that they will immediately relate to and understand what you are saying. I do not, however, think it best to completely ignore or downplay or misinterpret the Biblical doctrine of perfection simply for the sake of prudence or social amicability. The purpose of such a disclaimer will become obvious as I attempt to record my thoughts (both recent and historic) on the topic of Christian Perfection. Let me start by stating one of the objections to the doctrine, answer the objection openly and honestly, and then attempt to make some concise statements on what we, as Christians, should be striving for in our daily lives through the grace of the Spirit.

First and foremost, let me start with an objection I have heard more often than not. One can make the claim; "The Scriptures exhort us unto perfection." It is a simple doctrine to flesh out if one is honest when they approach the Scriptures. The chief objection I find lies not within the pages of Holy Writ, but rather in the hearts and lives of those who proclaim this doctrine without equivocation and without shame. The complaint I find most often on the lips of the objectors to this doctrine is simply an issue of pragmatism. They claim that while we teach the doctrine we neither tell our people how to live it out in a practical sense nor do we exemplify it in our daily lives. Their critique, I believe, is a valid one. Calling oneself and ones followers to live a life of perfection in the Spirit sets the bar (at least from a merely human standpoint) unattainably high. So I say to those of you who may read this; "Your criticism is valid." This will due at present for the objection I wish to answer. Obviously there are many more things which could (and some would argue should) be said. 

It is our purpose, secondly, to address this objection. While I concede the objection posited has legitimacy, I will not dismiss the doctrine purely on this basis. The Scriptural evidence alone is too substantial in this regard. I do think, however, the majority of persons who have a problem with the doctrine have an honest misunderstanding or have been misinformed and therefore reject a doctrine they do not have a full understanding of. It would be my intention, therefore, to answer this objection by asking this; "What do you, as the objector of Christian perfection, understand to be our teaching on the doctrine?" If by perfection you believe we mean human persons can and ought to reach a place in their daily lives in which they are incapable of sin then I say to you, "This is not Christian perfection." If by perfection you believe we mean a state in which human persons are no longer dependent on their Creator and Savior for grace then I say to you, "This is not Christian perfection." If by perfection you believe we mean a place in the Christians walk with Christ where growth is no longer taking place then I say to you, "This is not Christian perfection." We have not and do not believe in a doctrine which espouses a state of perfection where continued reliance on Christ, growth and the possibility of sin are no longer an issue. The objection raised by those who do not see perfection lived out in the daily lives of people who claim to be members of congregations which preach perfection is an issue of pragmatism rather than doctrinal formulae. It would appear, however, that the misinterpretation or misguided teachings on perfection is the cause for this denial. The look at people's lives and do not see them in a state of perfection where they are beyond sin, growth and the continued reliance on the Spirit as assume that perfection is unattainable. My response to this then I to speak on how we, as Christians who preach perfection, ought to live our lives.

Thirdly and lastly, it is pertinent to speak on what Christian perfection ought to look like in the lives of the believers. It is first and foremost a life of utter reliance and dependance on the Spirit. If at any moment we think we are beyond the leading and help of the Spirit then we are lost. Christian perfection always begins with utter, absolute dependance on Christ. Christ is the beginning of our perfection, the Spirit is the sustainer of it. There is never a time in which we do not need Christ to continually fill us with the Spirit. The fact that we are continually in need of Christ filling us also means we are in a perpetual state where we are able to fall. Our relationship with Him is always one of mutuality and reciprocity. He does not fill us with his Spirit unless we allow Him to fill us. If at any point we forget or lose our focus we are capable to falling from grace. We are capable of falling because we are incomplete creatures. God created us in one way and we are no longer in the state in which He created us. We are imperfect and incomplete. It is because of this incompleteness that we are constantly in need of perpetual growth. There is never a time, this side of heaven, that we will not continue to grow in grace. This growth is analogous to the growth of human love. There is not a healthy couple who would advocate that their love is not continually growing deeper. Some couples may experience a point in which their love no longer grows but this is not and should not be normative. Continued growth is something which ought to take place in a relationship and the relationship we have with Christ is no different. 

Christian perfection is a doctrine which is difficult simply because of the objections I have spoken to here. Living the life of Christian perfection, if it is perfection as I have outlined in our second point, is impossible. I do believe if we espouse a perfection which 1) is grounded in continual reliance on Christ and the infilling of the Spirit, 2) admits the necessity of continual growth, and 3) denies the lie which tells us that we can reach a point where we are beyond sinning then we will begin to have healthy dialogue with those who are against it. I have attempted to lay out a very concise and practical statement regarding this issue. It has been my intention to address a key issue for those who oppose this doctrine. I by no means feel that this is a comprehensive treatment of the subject. I do believe, however, that from my own experience most persons reject this doctrine because they cannot fathom and do not see it being lived out in daily life. It is also my belief that these rejections stem from beliefs which we do not espouse. It is only by grace and through the continual reliance on the Spirit of Christ that we will be able to reconcile our brothers and sisters who have rejected this doctrine. It is not our desire to be divisive in any way. Our intentions are those of reconciliation and acceptance. By His grace and love we can discuss and even disagree and through His Spirit we will know the truth, because Christ is the way, the truth and the life.