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that originates in regeneration were affected. It is the whole, but yet undeveloped new man,
that must grow into full stature. A new-born child is, barring exceptions, perfect in parts, but
not vet in the degree of development for which it is intended. Just so the new man is perfect in
parts, but remains in the present life imperfect in the degree of spiritual development.
Believers must contend with sin as long as they live, I Kings 8:46; Prov. 20:9; Eccl. 7:20; Jas. 3:2;
I John 1:8.
2. DENIAL OF THIS IMPERFECTION BY THE PERFECTIONISTS.
a. The doctrine of perfectionism.
Speaking generally, this doctrine is to the effect that religious
perfection is attainable in the present life. It is taught in various forms by Pelagians, Roman
Catholics or Semi-Pelagians, Arminians, Wesleyans, such mystical sects as the Labadists, the
Quietists, the Quakers, and others, some of the Oberlin theologians, such as Mahan and Finney,
and Ritschl. These all agree in maintaining that it is possible for believers in this life to attain to
a state in which they comply with the requirements of the law under which they now live, or
under that law as it was adjusted to their present ability and needs, and, consequently, to be
free from sin. They differ, however: (1) In their view of sin, the Pelagians, in distinction from all
the rest, denying the inherent corruption of man. They all agree, however, in externalizing sin.
(2) In their conception of the law which believers are now obliged to fulfill, the Arminians,
including the Wesleyans, differing from all the rest in holding that this is not the original moral
law, but the gospel requirements or the new law of faith and evangelical obedience. The Roman
Catholics and the Oberlin theologians maintain that it is the original law, but admit that the
demands of this law are adjusted to man’s deteriorated powers and to his present ability. And
Ritschl discards the whole idea that man is subject to an externally imposed law. He defends
the autonomy of moral conduct, and holds that we are under no law but such as is evolved out
of our own moral disposition in the course of activities for the fulfilment of our vocation. (3) In
their idea of the sinner’s dependence on the renewing grace of God for the ability to fulfill the
law. All, except the Pelagians, admit that he is in some sense dependent on divine grace, in
order to the attainment of perfection.
It is very significant that all the leading perfectionist theories (with the sole exception of the
Pelagian, which denies the inherent corruption of man) deem it necessary to lower the
standard of perfection and do not hold man responsible for a great deal that is undoubtedly
demanded by the original moral law. And it is equally significant that they feel the necessity of
externalizing the idea of sin, when they claim that only conscious wrong-doing can be so
considered, and refuse to recognize as sin a great deal that is represented as such in Scripture.