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 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.