Theological Concept of Imperfect Righteousness
The concept of imperfect righteousness acknowledges that while believers are declared righteous by God, their lived experience in this life still falls short of perfect obedience to God's law [9]. This understanding is rooted in both biblical texts and theological reflection across Christian history.
Augustine, in his anti-Pelagian writings, argued that even the most righteous individuals on earth still require God's forgiveness [1]. He noted that the virtue present in a righteous person is "perfect up to this point, that to its perfection belong both the true knowledge and humble confession of even imperfection itself" [2]. This means that acknowledging one's own shortcomings is part of a mature righteousness. Augustine further emphasized that no one, not even the Apostle Paul, achieved perfect righteousness in this life [10]. He cited Cyprian's view that those who claim to be without sin contradict the Lord's Prayer, which includes the petition, "Forgive us our debts" [6]. However, Augustine also suggested that a "sinless righteousness" can be spoken of in this life in the sense that it is "competent to this life," lived by faith, and not yet fully sufficient for the ultimate love due to God [8].
Reformed theologians like John Calvin similarly stressed the imperfection of human righteousness. Calvin argued that a perfect righteousness is indeed set forth in the Law, and complete observance of it would constitute perfect righteousness before God [9]. However, he maintained that human beings cannot achieve this perfect observance. He quoted Augustine's sentiment that "the life of the saints is more full of sins than the perfection of virtue" and Bernard's statement that "the righteousness of man is the indulgence of God" [4]. For Calvin, the intervention of Christ's righteousness is entirely necessary for justification, as human works cannot stand before God's judgment [4, 11]. Charles Hodge, an Old Princeton theologian, distinguished between human righteousness, which he called "valueless," and the "righteousness of God," which is the infinitely meritorious righteousness of Christ [7]. He contended that the folly of many lies in rejecting Christ's righteousness and trusting in their own [7].
The biblical witness also supports this view. For instance, John Gill, commenting on Psalm 18:19, states that if the verse is applied to David, it cannot refer to his own personal righteousness, as human righteousness is imperfect and cannot merit anything from God [3]. The Law itself, while enumerating blessings for obedience, also attests to God's "spotless purity, which cannot bear iniquity" [5]. This highlights the gap between divine expectation and human capability, underscoring the need for a righteousness beyond one's own.
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 66.--ALTHOUGH PERFECT RIGHTEOUSNESS BE NOT FOUND HERE ON EARTH, IT IS STILL NOT IMPOSSIBLE. (part 1): But let objectors find, if they can, any man, while living under the weight of this corruption, in whom God has no longer anything to forgive; unless nevertheless they acknowledge that such an individual has been aided in the attainment of his good character not merely by the teaching of the law which God gave, but also by the infusion of the Spirit of grace--they will incur the charge of ungodliness itself, not of this or that particular sin. Of ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 19.--IN WHAT SENSE THE RIGHTEOUSNESS OF MAN IN THIS LIFE IS SAID TO BE PERFECT. (part 1): From this it results that the virtue which is now in the righteous man is named perfect up to this point, that to its perfection belong both the true knowledge and humble confession of even imperfection itself. For, in respect to this infirmity, that little righteousness of man's is perfect according to its measure, when it understands even what it lacks. And therefore the apostle calls himself both perfect and imperfect,(3)--imperfect, to wit, in the thought”
- Psalms (Baptist/Reformed) “John Gill on Psalms 18:19: The Lord rewarded me according to my righteousness,.... Which, if applied to David, cannot be understood of his own personal righteousness, or of works of righteousness done by him, for these merit nothing at the hand of God; no reward, in strict justice, is due to them, or given to them: a man's own righteousness is imperfect, and by the law of God is not accounted a righteousness; and it is unprofitable to God, is no gain to him, and so not rewardable by him; and were it perfect, it is but man's duty, and what God has a prior right to, and so is not recompensed by ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: sins than the perfection of virtue,” (August. de Civitate Dei, lib. 19, cap. 27). To this corresponds the well-known sentiment of Bernard: “Not to sin is the righteousness of God, but the righteousness of man is the indulgence of God,” (Bernard, Serm. 22, 23 in Cant). He previously asserts that Christ is our righteousness in absolution, and, therefore, that those only are just who have obtained pardon through mercy. 23. Hence also it is proved, that it is entirely by the intervention of Christ’s righteousness that we obtain justifi”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: without end. But though in every passage where the favour or anger of God is mentioned, the former comprehends eternity of life and the latter eternal destruction, the Law, at the same time, enumerates a long catalogue of present blessings and curses ( Lev. 26:4 ; Deut. 28:1 ). The threatening attest the spotless purity of God, which cannot bear iniquity, while the promises attest at once his infinite love of righteousness (which he cannot leave unrewarded), and his wondrous kindness. Being bound to do him homage with all that we h”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 27 [X.] -- CYPRIAN'S TESTIMONIES CONCERNING THE IMPERFECTION OF OUR OWN RIGHTEOUSNESS. (part 1): Let us, then, see that third point, which in these men is not less shocking to every member of Christ and to His whole body,--that they contend that there are in this life, or that there have been, righteous men having absolutely no sin.(2) In which presumption they most manifestly contradict the Lord's Prayer, wherein, with truthful heart and with daily words, all the members of Christ cry aloud, "Forgive us our debts." Let us see, then, what Cyprian,”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 23: man’s “own righteousness” is that which would render him righteous, then “the righteousness of God,” in this connection, must be a justifying righteousness. It is called the righteousness of God, because, as said before, He is its author. It is the righteousness of Christ. It is provided, offered, and accepted of God. Here then are two righteousnesses; the one human, the other divine; the one valueless, the other infinitely meritorious. The folly of the Jews, and of thousands since their day, consists in refusing the latter and trusting t”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 65.--IN WHAT SENSE A SINLESS RIGHTEOUSNESS IN THIS LIFE CAN BE ASSERTED. (part 1): Forasmuch, however, as an inferior righteousness may be said to be competent to this life, whereby the just man lives by faith(12) although absent from the Lord, and, therefore, walking 113 by faith and not yet by sight,(1)--it may be without absurdity said, no doubt, in respect of it, that it is free from sin; for it ought not to be attributed to it as a fault, that it is not as yet sufficient for so great a love to God as is due to the final, complete, and perfect”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 43: for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable. If it is true, that a perfect righteousness is set before us in the Law, it follows, that the complete observance of it is perfect righteousness in the sight of God; that is, a righteousness by which a man may be deemed and pronounced righteous at the divine tribunal. Wherefore Moses, after promulgating the Law, hesitates not to call heaven and earth to witness, that he had set life and death, good and evil, before the peo”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 18.--PERFECTION OF RIGHTEOUSNESS AND FULL SECURITY WAS NOT EVEN IN PAUL IN THIS LIFE. (part 1): But how impudent I do not say, but how insane, is the pride which, not yet being equal to the angels of God, thinks itself already able to have a righteousness equal to the angels of God; and does not consider so great and holy a man, who assuredly hungered and thirsted after that very perfection of righteousness, when he was unwilling to be lifted up by the greatness of his revelations; and yet that he might not be lifted up, he was not left to his own”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 67: 2060 CHAPTER 12. NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION. The divisions of this chapter are,—I. A consideration of the righteousness of God overturns the righteousness of works, as is plain from passages of Scripture, and the confession and example of the saints, sec. 1-3. II. The same effect produced by a serious examination of the conscience, and a constant citation to the divine tribunal, sec. 4 and 5. III. Hence arises, in the hearts of ”