Perfectionism

Perfectionism is a theological error or heresy that teaches that Christians can achieve sinless perfection in this life. Perfectionism asserts that, through spiritual effort or divine grace, believers can attain a state where they are completely free from sin. This teaching has appeared in various forms throughout Christian history, but it has been widely condemned by historic Christian orthodoxy for its misunderstanding of the nature of sanctification, human sinfulness, and the ongoing need for grace.

History of Perfectionism

1. Early Roots:

   • Elements of perfectionism can be traced back to the early church, particularly in certain ascetic movements. However, it became more pronounced in later periods, such as during the Pelagian controversy in the 4th and 5th centuries. Pelagius taught that humans have the inherent ability to obey God's commands perfectly without the need for divine grace. Although Pelagianism was condemned as heresy at the Council of Carthage (418) and later at the Council of Ephesus (431), the idea of human moral perfection apart from divine grace resurfaced in different theological movements.

2. John Wesley and Methodism:

   • Perfectionism gained significant prominence in the 18th century with the teachings of John Wesley, the founder of Methodism. Wesley preached a doctrine called "Christian perfection" or "entire sanctification." While he did not claim that believers could reach absolute sinlessness, Wesley taught that Christians could attain a state of perfect love for God and neighbor, where the will would be completely aligned with God’s will, and sin would no longer have dominion over them.
   • Wesley’s qualified his view as perfect love, not sinless perfection, but it laid the groundwork for later perfectionist movements that would take a more extreme view of sinlessness.

3. 19th Century American Perfectionism:

   • In the 19th century, perfectionist movements gained traction in the United States, especially in the context of revivalism and holiness movements. Figures like Charles Finney and the Oberlin Theology promoted moral perfection as a real possibility for Christians. Finney taught that believers could achieve entire sanctification through the use of their free will and moral effort, effectively implying that sin could be eradicated in this life.
   • In the same period, the Holiness Movement developed within Methodism and Pentecostalism, promoting the idea that a second work of grace or baptism in the Holy Spirit could lead to sinless perfection. This belief later influenced early Pentecostalism and certain branches of the Keswick movement, which focused on the "higher life" and achieving victory over sin.

4. Modern Perfectionist Movements:

   • Perfectionist theology continues to appear in various forms within charismatic and Pentecostal groups, where the idea of total victory over sin or complete sanctification is promoted. Some Word of Faith teachers also promote a form of perfectionism, teaching that faith can lead to a victorious life where sin, sickness, and suffering are eliminated.
   • The influence of Perfectionism is also seen in some aspects of the prosperity gospel, which suggests that Christians can live triumphant lives without the ongoing struggle with sin, if they exercise enough faith.

Theology of Perfectionism

1. Sinless Perfection:

   • The core teaching of perfectionism is that believers can reach a state of sinlessness in this life, either through personal effort, spiritual growth, or a second blessing or baptism in the Holy Spirit. Perfectionists argue that God commands Christians to "be perfect" (Matthew 5:48), and therefore, it must be possible to fully overcome sin and live in complete holiness.

2. Misunderstanding of Sanctification:

   • Perfectionism often misunderstands the biblical teaching on sanctification, which is the process by which believers are gradually made more like Christ. In historic Christian theology, sanctification is an ongoing process, not something completed in this life. While believers are called to pursue holiness, the Bible teaches that sin continues to affect even mature Christians (Romans 7:14-25, 1 John 1:8-10).
   • Perfectionists downplay or deny this ongoing struggle with sin, believing that the sin nature can be completely eradicated through spiritual disciplines, moral striving, or divine intervention.

3. Second Work of Grace:

   • Some branches of perfectionism, especially in holiness movements, teach that Christians can experience a second blessing or second work of grace, often identified as baptism in the Holy Spirit, which empowers them to live above sin. This instantaneous transformation is believed to eradicate the sin nature and bring the believer into a state of complete sanctification.

4. Distorted View of Human Nature:

   • Perfectionism often leads to an overly optimistic view of human nature, implying that through effort or divine power, humans can be morally perfected in this life. This contrasts with the biblical teaching that human beings are totally depraved (Romans 3:10-18), meaning that sin affects every part of their being, and they remain in need of God's grace throughout their lives.

Criticisms and Condemnation from Historic Christian Orthodoxy

1. Ongoing Sin in the Life of Believers:

   • Historic Christian theology, particularly in the Reformed and Lutheran traditions, emphasizes that while believers are justified by faith and set free from the penalty of sin, they are not yet free from the presence of sin. The Apostle Paul speaks of the ongoing struggle between the flesh and the Spirit (Romans 7:14-25; Galatians 5:17), and the Apostle John reminds Christians that to claim sinlessness is to deceive oneself (1 John 1:8).
   • Orthodox theology teaches that sanctification is progressive, meaning believers grow in holiness over time but will not achieve complete freedom from sin until glorification in the presence of God (Philippians 1:6; 1 Thessalonians 5:23-24).

2. Denial of Total Depravity:

   • Perfectionism often diminishes the doctrine of total depravity, which holds that every part of human nature is tainted by sin and that grace is continually needed throughout the Christian life. Reformed theology, in particular, stresses that the effects of the Fall are not completely reversed until the final resurrection and glorification. The idea that believers can achieve sinlessness in this life fails to account for the ongoing need for repentance, confession, and dependence on Christ’s atonement.

3. Undermining the Doctrine of Grace:

   • Perfectionism can undermine the doctrine of grace alone (sola gratia) by promoting a works-based approach to sanctification. It suggests that believers can, through their own effort or spiritual experiences, attain a level of spiritual perfection. This shifts the focus from God's ongoing grace and the work of the Holy Spirit to human efforts and experiences.
   • Orthodox Christianity emphasizes that sanctification is a work of God’s grace in the believer's life, not something that can be fully achieved through human willpower (Philippians 2:13).

4. Misinterpretation of Key Scripture Passages:

   • Perfectionism often misinterprets verses like Matthew 5:48 ("Be perfect, therefore, as your heavenly Father is perfect").Matthew 5:48 does indeed set forth a command for moral perfection, as it reflects the holy nature of God and His perfect standard. It is not an indicative suggesting that we can attain this in our own strength, but rather a law-driven imperative. The command to "be perfect" highlights the holiness that God requires from His people, but also serves to expose our sin and moral inability to fulfill it.
     
     In Reformed theology, we understand this as part of the law’s function—not to show us our own ability to attain perfection, but to reveal how far short we fall of God’s standards (Romans 3:20). The law drives us to despair of our own righteousness and leads us to Christ, where we find grace, forgiveness, and the imputed righteousness that is given to us through faith alone. As John Calvin famously stated, the law is a “mirror” that shows us our sin and our need for the gospel.
     
     So, while perfectionism misinterprets this verse as something believers can achieve in this life, the biblical and Reformed view is that this verse presents an impossible standard apart from Christ. It exposes our inability to be perfect and drives us to the gospel, where Christ’s perfection is graciously imputed to us by faith (2 Corinthians 5:21).
     
     This understanding maintains the tension between the imperative of the law and the indicative of the gospel—that though we are commanded to be perfect, we rely on Christ’s perfection for our standing before God. Sanctification is an ongoing process, but we are never fully free from sin in this life. The full realization of perfection only comes in our glorification at the end of the age.
      
   • The Bible consistently teaches that believers must strive for holiness while recognizing that they remain dependent on God’s grace to cover their ongoing sins (Hebrews 12:14, Romans 7:24-25).

Historic Christian Orthodox View

1. Sanctification as Progressive:

   • The historic Christian view, particularly in Reformed theology, is that sanctification is a lifelong process. Believers are gradually transformed by the Holy Spirit, growing in holiness and becoming more like Christ over time. However, this process is not completed in this life. Only in the resurrection and final glorification will believers be made completely free from sin (1 Corinthians 15:50-58).

2. The Ongoing Need for Grace:

   • Orthodox Christian teaching emphasizes the continual need for God’s grace. Even after being justified, Christians still need daily forgiveness and the work of the Holy Spirit to grow in holiness. Romans 7 shows that even the Apostle Paul struggled with sin, illustrating that the Christian life is marked by a battle between the flesh and the Spirit. Christians must depend on the finished work of Christ for their salvation, not on achieving sinless perfection.

3. The Role of Glorification:

   • Historic Christian theology teaches that complete sanctification, or the total freedom from sin, occurs only at the time of glorification, when believers are raised from the dead and made perfect in the presence of God (Romans 8:30; 1 John 3:2). Perfectionism, by claiming sinlessness can be achieved in this life, misunderstands the biblical sequence of justification, sanctification, and glorification.

Conclusion

Perfectionism is a theological error that falsely teaches Christians can achieve sinlessness in this life. Its misunderstanding of the nature of sin, sanctification, and the ongoing need for grace has led to its rejection by historic Christian orthodoxy. Reformed theology, along with the broader Christian tradition, teaches that while believers are called to pursue holiness, they will continue to struggle with sin throughout their lives, relying on God's grace for sanctification and looking forward to the final glorification when they will be made completely sinless in God’s presence.