In polarized societies like the contemporary United States, communication seems both necessary and ineffective. We need passionate activism that can build coalitions, encourage cooperation, and challenge the myths that stand in the way of a more just social order. Silence favors those in positions of power; division favors the status quo. If society is to be reformed, let alone transformed, people will need to strengthen the bonds of fellowship that make democracy an effective check on totalitarianism.

Chapter 1 looks at depictions of human perfection in sources not usually consulted within Christian ethics. The first source is church memorials, first in Westminster Abbey -- particularly the twentieth-century Memorial to the Unknown Warrior and the seventeenth-century memorial to Isaac Newton -- and then seventeenth- and eighteenth-century family memorials in three parish churches near Canterbury Cathedral. The second source is recent depictions of perfection within the arts and sport mostly gleaned from the columns of The Times. And the last source is John Bayley’s autobiographical account of a ‘perfect’ meal cooked by his future wife, the novelist and philosopher Iris Murdoch. Together they indicate that a dynamic form of ‘perfection’ was, and still is, readily attributed to human endeavours.

The introduction looks at the different ways that the unique, but troublesome, injunction at the heart of the Sermon on the Mount for the followers of Jesus to ‘Be perfect, therefore, as your heavenly Father is perfect’ (Matt. 5.48) has been interpreted within Christian history. It looks specifically at the interpretations of John and Charles Wesley, John Calvin, Thomas Aquinas, Augustine of Hippo, Gregory of Nyssa and Tertullian and argues that Aquinas’ is the most sophisticated. It suggests how each reflects the influence of their particular social contexts and their radically different theological takes on humanity, while holding in common a clear distinction between human and divine perfection.

Chapter 4 looks at the more recent (and largely negative) concept of ‘perfectionism’ and, specifically (and with some reservations), at the distinction between adaptive and maladaptive perfectionism within socio-psychology. This chapter looks critically at a recent ethical discussion by the Nuffield Council on Bioethics of cosmetic procedures designed to give people a ‘perfect body,’ but also notes that some form of obsessive perfectionism seems to be a feature of artistic, sporting and even moral genius. It offers human examples of adaptive and maladaptive perfectionism, including Steve Jobs, Ludwig Wittgenstein and the theatre producer Peter Brook, and concludes that perfectionism can be both dysfunctional and functional.

Chapter 6, continuing an analysis of Hebrews’ claim, examines the question ‘Was Jesus Perfect?’ or, perhaps better, ‘In what sense for Christians was Jesus perfect?’ It returns to separate discussions half a century ago by Eric Mascall and Karl Rahner, and eventually reaches a conclusion closer to Rahner than Mascall. This conclusion hinges on the, now more widely accepted, evidence within the Synoptic Gospels that Jesus mistakenly thought that the Parousia was imminent. The work of the Baptist George Raymond Beasley-Murray is seen as crucial here. Finally, this chapter identifies the Synoptic accounts of the Transfiguration, along with 2 Peter, as crucial to early perceptions of Jesus’ perfection.

Chapter 2 notes at the outset that there is a growing interest among biblical scholars in reception history that has spawned considerable theological attention to paintings, music and novels. This chapter is more personal in character, suggesting a number of artistic works where the author could not imagine, at the time, how they could have been done better – the first a complete performance by Yo Yo Ma of Bach’s Cello Suites at the 1995 Edinburgh Festival, the second an astonishing painting, the race-horse Whistlejacket by George Stubbs, featured in London’s National Gallery, and the third an ancient bronze sculpture, The Boxer at Rest, in Italy’s Museo Nazionale Romano. It also looks at a celebrated novel, The Bell, by Iris Murdoch that features a fictional sermon on Matt. 5.48 and raises significant issues about artistic and moral human perfection and the contentious distinction between Murdoch’s novels and her philosophical writings. The chapter also looks at the debates about the theological relevance of the arts variously by David Jasper, Paul Fiddes, David Brown and Jeremy Begbie today, with reference also to Karl Rahner and Paul Tillich of the previous generation.

Chapter 3 takes a more biographical approach, seeing an example of moral human perfection in the, little known, but dedicated, life and work of Dr Henry Holland, a medical missionary in North India, compared favourably with the well-known, but flawed, medical missionary work of his more famous exact contemporary Albert Schweitzer. Together with the two earlier chapters, it is suggested that human perfection – understood in the contextual sense of it being difficult to see how something similar could at the time have been done better – is dynamic rather than absolute, just as John Wesley, Calvin, Aquinas and Gregory claimed, is highly focused and requires very considerable effort and hard work -- striving to get something as near to perfect as humanly possible. It concludes with a discussion of the recent work of the late Catholic medical anthropologist Paul Farmer.

Epilogue: A brief summary of the main aims of this book and a final plea for readers to glimpse, and learn to enjoy and treasure, perfection and, even, to see it, not as some knock-down ‘proof’ of God’s existence, but, rather, as a pathway to godly living and, then, to God.

Chapter 5 turns, at last, to the more conventional resource for Christian ethics, namely the Bible. It looks specifically at the way that teleios and teleioö (adjective and verb) are used thrice each in Matthew, in Paul and in Pauline letters, but most frequently in Hebrews where Jesus is seen as being perfect and without sin and in the Septuagint variously depicting human, and more occasionally divine, perfection.

Chapter 7 discusses how the Transfiguration is seen within the Synoptic Gospels – and especially in the careful New Testament and Patristic scholarship of Daniel Kirk, Teresa Morgan and Peter Anthony-- as the principal occasion when the moral and spiritual perfection of Jesus received divine affirmation. Alongside the patriarch Moses and the prophet Elijah, Jesus is glimpsed in the Transfiguration narratives, falteringly, as someone immensely special and divinely endorsed, by three of his disciples, who (in Luke and two sixth-century church mosaics) are themselves included within the cloud (perhaps even theösis) that envelops Jesus, Moses and Elijah. This chapter examines both Aquinas’ and recent Eastern Orthodox accounts of the social implications of transfiguration. It also notes that transfiguration has been deeply disfigured by the atomic bombing of Hiroshima on the Feast of the Transfiguration in 1945.

Chapter 9 concludes this discussion of human perfection by looking at what many see as the most pressing global issue today – human environmental pollution and destruction. Viewed through the lens of the luminous television series A Perfect Planet, this chapter addresses the issues of unwarranted suffering from natural forces, religious and secular experiences of awe at biodiversity, and secular eschatological fears of ecological catastrophe. Damage to a perfect planet is viewed as a serious challenge to claims about human perfection. The Dominican theologians Herbert McCabe and Brian Davies (the latter debating with the philosopher Michael Ruse) are both used critically. Hope, however, is seen in the leadership offered by Pope Francis’ encyclical Laudato si and in a growing consensus among both faith and secular traditions that this damage must be addressed by effective action, based upon the moral concept of the common good, for the sake of both a perfect planet and the astonishing biodiversity (including human beings) within it.