The Christian language for becoming includes sanctification and conformity to Christ. Perfection must therefore be detached from fantasies of racial purity, flawless bodies, wealth or social rank. The pattern is Christlike love and maturity.

"Perfection" can name a horizon of integrity or a dangerous fantasy of human classification. In the theology developed here, perfection should not mean that certain bloodlines, bodies, temperaments or religious affiliations are nearer to God by nature. It cannot be established by a leader's approval, a mystical experience, a financial contribution or visible success. Such tests would turn restoration into a ranking of people.

The alternative is to understand perfection as a direction: the continuing cultivation of greater truthfulness, wiser love, just relationships and responsible participation. Even this definition requires caution. A person experiencing illness, disability or grief is not morally defective for needing care or moving slowly. Their worth is not a project waiting for a more efficient person to complete it. Sometimes the restored relationship is one in which a community finally learns how to receive a person without demanding improvement as the price of belonging.

Becoming adds another dimension. Restoration is not limited to the recovery of an imagined pristine past. Humanity can develop capabilities, relationships and institutions that were never previously present. We might describe the journey as origin, embodiment, disruption, repair and fulfilment, but those are interpretive categories, not a guaranteed map of every individual's spiritual biography. Real lives contain repetition, ambiguity, loss and growth that refuses neat sequencing.

The movement should avoid the language of "higher" and "lower" humans. We can evaluate decisions, practices and consequences without measuring the spiritual worth of their authors. A person can have done great harm and remain accountable without becoming a species of lesser being. A celebrated Restorer can perform admirable work and still require correction or removal from responsibility when they violate trust.

A useful test of any teaching about perfection is whom it places at risk. If it burdens survivors with the duty to reconcile, blames illness on poor consciousness, presents poverty as a failure of alignment or denies full humanity to outsiders, the teaching should be revised or rejected. Perfection worthy of pursuit would widen dignity, not narrow it.