For centuries, the idea of what it means to be a Christian has been a source of controversy and debate. Theologians and scholars alike have presented in the pulpit and in literature differing taxonomies and interpretations of what true Christian behavior and thought should be. In the 1700s, Anglican preacher and the founder of the Methodist church—John Wesley—promoted his own interpretation of the Bible and presented to his followers and peers a written treatise on just what holiness meant to him as a devout Christian.
In this disputatious work, A Plain Account of Christian Perfection, John Wesley offers a concise and articulate explanation and defense of his understanding of Christianity. He begins this work by stating, “What I purpose in the following papers, is, to give a plain and distinct account of the steps by which I was led . . . to embrace the doctrine of Christian perfection.”[1] To this end, throughout his writing, he attempts to enlighten his critics and readers to the true understanding of the appearance, motivation, substance, and practice of being a real Christian. He offers examples of the proper conduct and attitudes that can lead one to Christian perfection. He then goes on to explain the source and motivation for this exemplary status and the benefits of striving for it. Once stating what Christian perfection is, he goes on to explain what it is not. Wesley finally ends his work with a plea for understanding and compassion for an ideal of Christianity which (to him) has an established basis in scripture.
Although the whole book has innumerable references to Christian perfection, chapter ten has perhaps the best summation of what Wesley thinks the appearance of a real Christian should be. The whole chapter is full of pithy and powerful pronouncements of true Christian etiquette. He makes statements like, “Pure in heart God reigns alone,”[2] “Keeps all the commandments Does all to the glory of God,”[3] and “He hath now ‘put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering.’”[4] Also, “He cannot speak evil of his neighbor, any more than he can lie either for God or man. He cannot utter an unkind word of anyone.”[5] Truly, foro Wesley, the actions of a Christian must be above reproach as much as it is in the believer’s will.
Wesley does not just issue edicts for the Christian to follow. He also offers biblical evidence and exhortations for striving after and expecting holiness from the believer. Perfect behavior can happen because once saved, “His [the Christian’s] heart is lifted up to God at all times, and in all places.”[6] Furthermore, “Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from evil thoughts and evil tempers.”[7] Most importantly, “They are freed from self-will, as desiring nothing but the holy and perfect will of God.”[8] The true Christian’s whole heart and mind are so attuned to God that his or her will is now ultimately God’s—thus, enabling perfection in thought and deed. This perfected Christian is “all devoted,”[9] and this loving devotion is the substance and foundation for all Christian behavior.
Wesley is also careful to put to rest any misconceptions his opponents might think of his theological interpretations. He makes sure to point out that in his paradigm, Christians “are not perfect in knowledge. They are not free from ignorance, no, nor from mistake . . . They are not free from infirmities, such as weakness or slowness of understanding, irregular quickness or heaviness of imagination.”[10] Furthermore, “It is as natural for a man to mistake as to breathe.”[11] In other words, they are permitted to be human although as Christians, they are expected to follow Christ’s example of perfect love. Wesley states, “A person may be sincere who has natural tempers, pride, anger, lust, self-will. But he is not perfect, till his heart is cleansed from these, and all its other corruptions.”[12] Christian perfection, then, is solely following God’s loving will; Christian imperfection is solely following humanity’s selfish will.
With this understanding in mind, Wesley begins to wind up his treatise with various admonitions towards perfection. He states, “Watch and pray continually against pride,”[13] “Always remember, much grace does not imply much light,”[14]“Be always ready to own any fault you have been in,”[15] “Beware of Antinomianism.”[16] ”Do all the good you possibly can, to the bodies and souls of men,”[17] “Whatsoever thy hand findeth to do, do it with thy might,”[18] and “We ought quietly to suffer whatever befalls us, to bear the defects of others and our own.”[19] Clearly, the suggestions elucidate the pitfalls that Wesley sees for perfection and his hopes that his readers will avoid them.
Wesley finishes his work with a plea for impartiality and Christian integrity. In order to avoid a biased misunderstanding of what Christian perfection truly is and the importance of it in our relationship with God, he imparts the reader to “Look at it [Wesley’s doctrine] again; survey it on every side, and that with the closest attention.”[20] Then, with the full understanding that his approach is “the purity of intention . . . It is the giving God all our heart,” and answering the question of “What man, who calls himself a Christian, as the hardiness to object to the devoting, not a part, but all our soul, body, and substance to God?”[21] Wesley asks the reader to then make an informed, reasonable judgment.
Reflection
As I read Wesley’s work, I found myself both drawn and repulsed by his words. On the one hand, I agreed with Wesley’s conviction that as one who professes to love God, I should respond to Him in ways that clearly demonstrate my faith in Him. Purity of heart, mind, and soul should be at the top of my list all the time and if I could totally devote myself to Him, I probably would find “perfection.” Yet, on the other hand, I find Wesley’s expectations for perfection unrealistic, at least as far I have so far experienced and perceived. It seems to me that if one can become perfected, there would be no need for Jesus, even if one was already a Christian.
Personally, I know that I love God, but I still sometimes flounder in my sins, which makes me concerned about the healthiness of my own walk with God (as it should). However, I look around and see no other “perfect” Christians—except perfected in the saving love and sacrifice of Christ. As I read the scriptures, I see our perfection coming from Christ's efforts alone and not from our actions. I do believe that holiness and perfection are things to be strived for; they please God and show our devotion to Him—but they are not the sign that we are saved. That sign is the cross and I believe that is where the focus should be.
Therefore, Wesley’s theology to me is like a bag of mixed nuts. Some things I cherish; others taste like pinecones. Total adoration and total surrendering of our will to God could potentially make us “perfected,” but I believe our fallen nature always limits our performance. True sustained perfection can only come from God through Jesus Christ. To lay the power at human feet is too dangerous for, in my mind, it risks either glorifying man or subjugating God.
Bibliography
Wesley, John. A Plain Account of Christian Perfection. Beacon Hill: Missouri, 1966.
[1] John Wesley, A Plain Account of Christian Perfection (Beacon Hill: Missouri, 1966), 9.
[2] Wesley, A Plain Account, 17.
[3] Wesley, A Plain Account, 19.
[4] Wesley, A Plain Account, 21.
[5] Wesley, A Plain Account, 18.
[6] Wesley, A Plain Account, 27–28.
[7] Wesley, A Plain Account, 29.
[8] Wesley, A Plain Account, 38.
[9] Wesley, A Plain Account, 23.
[10] Wesley, A Plain Account, 79.
[11] Wesley, A Plain Account, 84.
[12] Wesley, A Plain Account, 95.
[13] Wesley, A Plain Account, 96.
[14] Wesley, A Plain Account, 96.
[15] Wesley, A Plain Account, 99.
[16] Wesley, A Plain Account, 101.
[17] Wesley, A Plain Account, 101.
[18] Wesley, A Plain Account, 107.
[19] Wesley, A Plain Account, 117.
[20] Wesley, A Plain Account, 117.
[21] Wesley, A Plain Account, 118.