An Anglican Catechism (Expanded Version)

Question 41: What does it mean to say that God is perfect?

Question 41: What does it mean to say that God is perfect?

To say that God is perfect means that He lacks nothing and possesses every divine attribute in fullness and harmony. He is complete in wisdom, power, goodness, and love—unchanging, flawless, and fully sufficient in Himself and in all His works. (Deuteronomy 32:4, Psalm 18:30, Matthew 5:48, James 1:17, Romans 11:33)

Full Scripture References​

“He is the Rock, His work is perfect; all His ways are just. A God of faithfulness without injustice, righteous and upright is He.” — Deuteronomy 32:4 (BSB)

“As for God, His way is perfect; the word of the LORD is flawless. He is a shield to all who take refuge in Him.” — Psalm 18:30 (BSB)

“Be perfect, therefore, as your heavenly Father is perfect.” — Matthew 5:48 (BSB)

“Every good and perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow.” — James 1:17 (BSB)

“Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!” — Romans 11:33 (BSB)

Expanded Explanation of Catechism Question

To declare that God is perfect is to affirm that He is complete in every way, lacking nothing, and possessing every attribute in absolute fullness. His wisdom is never flawed, His justice is never compromised, and His love is never partial. He does not grow in understanding, improve in character, or change in purpose—He is eternally and immutably perfect. As Psalm 18:30 testifies, “His way is perfect” and His Word is flawless.

God’s perfection means that all He does is good, true, and just. There is no contradiction, no inconsistency, and no defect in Him. In Deuteronomy 32:4, He is called “the Rock”—unchanging and reliable—whose works are perfect and whose judgments are always right. In a fallen world filled with imperfection and sin, God’s perfection shines as the only standard of true goodness and righteousness. He is the model and the measure of moral and spiritual integrity.

Jesus Himself commands His disciples, “Be perfect, as your heavenly Father is perfect” (Matthew 5:48). Though we cannot attain divine perfection in this life, we are called to strive toward holiness, love, and faithfulness by God’s grace. The Book of Common Prayer captures this pursuit in prayers for purity and transformation: “Cleanse the thoughts of our hearts by the inspiration of Thy Holy Spirit, that we may perfectly love Thee.” God’s perfection becomes the pattern and goal of our sanctification.

The Thirty-Nine Articles, while not using the term “perfect” directly, consistently reflect the perfection of God in their descriptions of His attributes—eternal, just, merciful, unchangeable. Bishop J.C. Ryle wrote, “The God whom we serve is a perfect Being—too wise to err, too good to be unkind.” In Anglican theology, God’s perfection is not cold or distant—it is rich with beauty, goodness, and love, drawing us to worship and trust.

God’s perfection is also seen in His providence. Romans 11:33 celebrates the unsearchable depth of His wisdom and knowledge. Even when we do not understand His ways, we trust in the perfection of His purposes. He is not only perfect in nature, but in every act He performs. To rest in the perfection of God is to find peace, assurance, and hope that cannot be shaken by the trials of this world.

Early Church Fathers On Catechism Question

St. Irenaeus of Lyons (c. 130–202 AD) wrote: “God is perfect in all things and needs nothing. He is the fountain of all good, who brings to perfection those who approach Him in faith.” — Against Heresies, 2.13.3

Irenaeus recognized God’s perfection as both self-sufficient and the source of our restoration.

Origen of Alexandria (c. 184–253 AD) taught: “The nature of God is simple and perfect, not composed of parts but full in Himself, lacking nothing.” — On First Principles, 1.1.6

Origen stressed that God’s perfection includes His unity, sufficiency, and unchanging nature.

St. Athanasius (c. 296–373 AD) declared: “God is perfect in goodness, perfect in justice, perfect in truth. In Him all virtues are one, for He is one and perfect.” — Against the Heathen, 40

Athanasius described God’s perfection as the fullness of all virtue, without division or defect.

St. Augustine of Hippo (354–430 AD) wrote: “God is not only good, but the highest and most perfect good. All that is truly good flows from Him who is the unchanging source of all beauty and truth.” — On the Trinity, 8.4

Augustine emphasized God’s moral and metaphysical perfection as the basis for all that is good and lovely.

St. Gregory Nazianzen (c. 329–390 AD) said: “God is the fullness of all perfection, and our highest theology is adoration.” — Oration 40.43

Gregory highlighted that the proper response to God’s perfection is worship and humility.

An Anglican Catechism (Expanded Version)

An Anglican Catechism (Expanded) offers over 350+ Scripture-based answers to the core truths of the Christian faith. Each entry includes biblical texts, theological insight, and reflections from historic and contemporary Anglican voices. Rooted in the classical tradition, it is designed for teaching, discipleship, and spiritual formation.

DOWNLOAD A FREE EBOOK TODAY

An Ancient Worship Movement invites readers into the rich, historic worship of the early Church rediscovered through the Anglican tradition. This book calls believers into a deeper, Spirit-filled encounter with Christ through timeless practices.