Plain Account of Christian Perfection

John Wesley's "A Plain Account of Christian Perfection" emerged from decades of controversy within and beyond Methodism over Wesley's teaching that Christians could attain perfection in love during this life. Published in 1766, this treatise represents Wesley's most systematic defense of a doctrine that had sparked fierce debate since his early preaching days. Wesley compiled this account partly to answer critics who accused him of teaching sinless perfection or of changing his views over time, and partly to clarify for his own followers what he actually meant by Christian perfection.

Wesley constructs his argument by tracing the development of his thinking chronologically, beginning with his Oxford days and moving through his evangelical awakening to his mature understanding. He distinguishes sharply between perfection as freedom from voluntary sin and the impossible standard of Adamic perfection or angelic perfection. For Wesley, Christian perfection means being perfected in love—loving God with all one's heart, soul, mind, and strength, and one's neighbor as oneself. This state does not eliminate involuntary transgressions, mistakes of judgment, or the need for continued growth in grace. Wesley argues that this perfection is both instantaneous, received by faith in a moment, and gradual, as believers grow in grace before and after that decisive experience. He defends the doctrine against charges of enthusiasm by grounding it in careful biblical exegesis and by distinguishing between the essence of perfection (perfect love) and its various imperfect manifestations in human life.

Enduring Significance

This treatise became the definitive statement of Wesleyan perfectionism, shaping not only Methodist theology but also the broader holiness movement that emerged in the nineteenth century. Wesley's careful qualifications and his insistence on both the possibility and the limitations of Christian perfection established a middle way between antinomianism and legalism that continues to influence evangelical spirituality. The work demonstrates Wesley's pastoral wisdom in addressing both the enthusiasm that could arise from misunderstanding perfection and the complacency that could result from denying it altogether.

Who should read this: Christians interested in Wesleyan theology and the historical development of holiness teaching will find this essential, as will those exploring the relationship between justification and sanctification. This work is not for readers seeking a simple devotional treatment of spiritual growth, but rather for those willing to engage Wesley's careful theological distinctions and his vision of the Christian life as oriented toward perfect love.