Collective Consciousness: Exploring Social Holiness and Justice

Northwest Nazarene university 2025 Wesley Center Conference

“The gospel of Christ knows no religion but social; no holiness but social holiness.” (Preface to Hymns and Sacred Poems, 1739). We know this is a quote from John Wesley. But, what does social holiness mean within the framework of a collective consciousness as an inherent imperative of Christianity?

As Nazarenes, we could not fully understand our doctrine of holiness without understanding the Image of God as a theological concept. This must be our starting point for this conversation. We can speak of the Image of God in us from two fundamental principles: from the lost and distorted image due to sin following a voluntary transgression, or from the restored image in the mystery of holiness that is lived through redemption in Christ. I refer to holiness as part of the Divine Mystery because we experience it while still being contained within the sinful nature of our humanity.

Some theologians build the doctrine of holiness from a negative anthropology—a set of rules and works to avoid sin. However, others, such as Wesley, Dunning, Magallanes, Bangs, and González, among others, approach it from a positive anthropology, focusing on what has been restored and renewed in us: the inherent characteristics and qualities of God—love, goodness, mercy, justice, peace, and forgiveness. This rescues “the meaning of man created in the image of God from the extreme Augustinian weight that considers humanity as totally depraved” (Bangs, 118). Summarizing Wesley very briefly, we could say that holiness is the Image of God engraved on the heart, the mind of Christ now in us, and a continuous and grateful love for God, through our love for others.

Therefore, the sanctified individual is driven by that Image of God and not by sin. Sin is the shadow of what we were and the threat of what remains latent. The Image of God is the vibrant force given by the Spirit to enable us to live in imitation of Christ. In this imitation, one cannot pursue any goal that involves selfishness, individualism, injustice, or anything that contradicts Love. This is why social holiness is inseparably connected to the Image of God. One cannot be holy without thinking and living for the common good, especially beyond our faith communities. It is there that we bear witness to Christ so that others may believe.

The sanctified individual is driven by that Image of God and not by sin. Sin is the shadow of what we were and the threat of what remains in us. The Image of God is the vibrant force given by the Spirit to enable us to live in imitation of Christ.

Thus, speaking of social holiness does not only refer to personal sanctification but also to how believers live out their faith in relation to others. To illustrate this concept, we can use the Lord’s Prayer as a theological model of social holiness. In this prayer, Jesus establishes a series of fundamental principles:

1. Collective Dimension: The expression “Our Father” highlights the collective dimension of Christianity in relation to a common Father, contrasting with an individualistic spirituality.
2. Eschatological Dimension: “Thy kingdom come” expresses the eschatological dimension experienced in a kingdom that is both here and yet to come, the tension between the present reality of the Kingdom of God and its future fulfillment, where the King is our Father.
3. Redemptive Dimension: “Forgive us our trespasses as we forgive emphasizes the redemptive dimension that transcends the systemic problem of evil by assuming collective responsibility for sin.

In the Lord’s Prayer, Jesus begins by changing the paradigm of who God is and how we relate to Him, which in turn affects how we relate to one another. Jesus presents God as a common Father for all humanity. Karl Barth, in a small pamphlet on the Lord’s Prayer (Prayer), writes that the plural emphasis of this prayer can be interpreted in four ways:

• First, we are brothers and sisters of Jesus because we share the same Father.
• Second, this plural form of the prayer includes all humanity, both believers and non-believers. Thus, when a Christian prays in theplural, they include all humanity in their prayer.
• Third, an entire community is transformed, united 3. in solidarity.
• Fourth, those crucified with Jesus know the depth of evil, making it impossible to live far from God’s grace.

It is His grace that saves us!

The connection between Barth and Wesley is evident in their understanding of grace and salvation. Wesley affirmed that salvation is “not merely a liberation from hell or going to heaven; rather, it is freedom from sin, restoration of the soul to its primitive health… a recovery of its divine purity; the renewal of our souls in the image of God, in true righteousness and holiness, in equity, mercy, and truth” (Works, VII, 47-48). If we believe Wesley’s definition of salvation, then we must also believe that salvation is not individual, and therefore holiness is not individual, because Wesley also stated that holiness and salvation are synonymous (Works, VII, 47-48). This implies that holiness and salvation are collective realities, not just individual ones.

Christian holiness is inherently communal. Believers grow in holiness through their relationships, acts of love, and active participation in the community of faith. Tom Noble argues that sanctification as a process of being made perfect in love. He suggests that this process is not solely an individual endeavor but involves the entire community of believers growing together into the likeness of the Triune God.

Therefore, Holiness is not merely an individual spiritual pursuit; it must be lived in communion with others through acts of mercy, solidarity, and collective responsibility.

Unfortunately, we live in an era dominated by an individualistic vision of progress and human salvation, shaped by capitalist economic models. As David Busic notes in his book The City, at a particular historical moment, “individualism emerged as a driving ethos of American thought.” This mindset has distanced us from the true meaning of social holiness as a work of collective salvation. Busic further states, “A dichotomy has been created within the North American evangelical mind in which we have two types of Christianity: one that seeks to save souls for heaven and one that seeks to change social structures.” As a result of this dichotomy, we have largely limited social holiness to a formative capacity—shaping individuals and communities to reflect God’s love and attain eternal life—while leaving the transformative capacity of society to social justice movements, which have become the primary force driving systemic social reforms. However, while social justice movements can exist without social holiness, because they do not need to originate exclusively from Christian faith, social holiness inherently has in its DNA the pursuit of collective transformation. That is why no holiness exists apart from social holiness.

Wesleyan theologian Hugo Magallanes states, “For Wesley, the social aspects of Christian perfection are inseparable and equally important as the personal ones; it is also necessary to note and emphasize the social implications of Christian perfection as an essential and integral part of the believer’s life.” Social holiness and social justice should not be opposing paths or distinct goals but complementary aspects:

1. Without social holiness, social justice can become purely political, lacking a spiritual foundation.
2. Without social justice, social holiness risks becoming passive an disconnected from the suffering of others.
3. Wesleyan theology teaches that personal holiness must extend to societal transformation, calling believers to practice both mercy and justice.
4. Social holiness involves becoming like Christ through love and service to others in community.
5. Social justice seeks to make society more like the Kingdom of God by addressing injustice and anticipating its arrival.

As seen, the ethos of social justice movements—the pursuit of equity, equality, and the transformation of social structures for a full life for all human beings—is not contradictory to Wesley’s understanding of social holiness. While social holiness focuses on personal transformation within a communal context, both ultimately seek collective transformation, which is the salvific purpose in God’s redemptive plan for creation. As the apostle Paul states, “The creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Romans 8:21).

Therefore, I propose that an appropriate understanding of social holiness, using the theological framework of the Lord’s Prayer—(1) collective dimension, (2) eschatology, and (3) redemption—can help unify the concepts of social holiness and social justice to restore the integral salvific dimension of Christian faith. By recognizing the plurality of the Lord’s Prayer, those who pray carry the inclusive nature of God’s Kingdom into their communities and practices. Through the Lord’s Prayer, the struggles of the people become the struggles of God. In Jesus, that unknown God assumes a human face and participates with His people as family. The collective solidarity inherent in family members now extends to others. Through acts of solidarity, God’s Kingdom—our Father’s Kingdom—becomes present among us for the common good.

Karl Barth states that the second petition of the Lord’s Prayer, “Thy kingdom come,” acknowledges something that already exists. Christians pray for God’s Kingdom because we know it is real, anticipated in Jesus, and present where the Gospel is proclaimed. This kingdom belongs to the Father, our Father. The King is not a dictator or an unjust ruler—He is our Abba. Asking for the Father’s Kingdom is based on a reality that becomes more tangible as those who pray unite in a common expectation and as part of the same family. This kingdom is our family inheritance because it belongs to our Father. There is a sense of ownership of this kingdom, given to the poor, people of color, the sick, women, and children. “Thy kingdom come” is the cry of those who wait in pain and suffering. As Spanish theologian José Antonio Pagola states, “When we say ‘Thy kingdom come,’ we are not asking to go to heaven. We are crying out for God’s Kingdom to become real among us, for His justice to come, for His rule to be imposed in the world.” And I add: so that we may live in holiness.

The plural form of the prayer allows those who pray to recognize the condition of sin as common to all: “For all have sinned and fall short of the glory of God” (Romans 3:23). Moving away from the plurality and inclusivity of the Gospel leads to power dynamics, selfishness, and systemic sin. Resisting temptation through prayer challenges these forces of evil by empowering believers through a collective consciousness of being brothers and sisters in the family of Jesus. Asking to be delivered from evil means trusting in God’s will, His daily provision, forgiving one another, and rejecting individualism. When evil does not prevail, the Kingdom has come, His will has been done, and His name has been honored. The triumph of His Kingdom over evil is justice and freedom, holiness and salvation for all.

Thus, the Lord’s Prayer as a praxis of social holiness is an essential model for the formation and transformation of individuals in community and for the liberating process of systemic sin structures. Although the commitment to social holiness requires active participation in the pursuit of justice, social holiness is not merely about performing good deeds but about being transformed by God’s grace to live in love and justice in the world and with the world. This is why our Nazarene tradition affirms that holiness is inherently social, meaning that personal transformation must lead to social impact. Spiritual transformation must necessarily lead to social commitment and service to others. Salvation/sanctification should produce an ethical life, affirming that personal holiness must be demonstrated through actions that promote the well-being of others, particularly those crucified by society.

Social holiness is not an option but the essence of living Christianity—a call to reflect God’s love through the transformation of society.

In such difficult times in the world and in our nation, living out social holiness requires a rejection of individualism, a reaffirmation of being brothers and sisters in Christ with all humanity, and a commitment to fighting poverty, racial reconciliation, peacebuilding, and ethical living. It calls us to encourage one another to stand against systems of oppression and to uphold human dignity.

Social holiness is not an option but the essence of living Christianity—a call to reflect God’s love through the transformation of society.

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January 31, 2025 “Holiness: Celebrating God’s Transformation of People and the World”

Bible Study Format

Adult Bible Study: Social Holiness in the Wesleyan/Nazarene Tradition

Theme: Collective Consciousness: Exploring social holiness and justice
Key text: “The gospel of Christ knows no religion but social religion; no holiness but social holiness.” (Preface to Hymns and Sacred Poems, 1739)

I. Introduction: The Image of God and Sin

Social holiness cannot be understood without considering the theological concept of the Image of God in human beings. We can speak of the image of God from two aspects: the image lost and distorted by sin and the image restored by redemption in Christ. But our Nazarene tradition privileges the second, considering the theology of grace as its foundation.

Sin has obscured the image of God in humanity, leading to injustice, selfishness, and systemic corruption. However, holiness is not based solely on avoiding sin, but on allowing God’s grace to restore His divine image in us. Wesley emphasized that holiness is the “mind of Christ in us,” a continuous and grateful love for God, which drives us to live in community and justice.

II. Theme Development: Dimensions of Social Holiness

The study of the “Our Father” helps us understand three key dimensions of social holiness:

• Collective Dimension: “Our Father” (Matthew 6:9) reminds us that we are part of a community of faith and that our relationship with God is not individualistic, but shared. Karl Barth suggests that this prayer includes all humanity, believers and non-believers, calling us to solidarity.
• Eschatological Dimension: “Thy kingdom come” (Matthew 6:10) calls us to anticipate the kingdom of God on earth, actively working for justice and equity. Wesley taught that salvation is not just going to heaven, but the renewal of the soul in God’s image, which drives us to transform society.
• Redemptive Dimension: “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12) emphasizes reconciliation and commitment to the restoration of our neighbor. Holiness is not only personal, but also collective: it involves opposing systems of oppression and seeking the dignity of all.

III. Holiness and Salvation as Collective Realities

John Wesley affirmed that “holiness and salvation are synonymous.” This means that salvation is not just an individual experience, but a process of community restoration. If salvation involves the renewal of God’s image in us, then holiness cannot be a private matter, but a reality shared and lived in community.

Collective responsibility is key in social holiness. Tom Noble points out that sanctification is a process of perfecting in love that involves the entire community of believers. We cannot grow in holiness without relating to others, without exercising justice and mercy within our society.

IV. Social Holiness and Social Justice: Formation and Transformation

Social holiness not only seeks the formation of Christian character, but also the transformation of society. According to Hugo Magallanes, “for Wesley, the social aspects of Christian perfection are inseparable and equally important as the personal ones; one must also note and emphasize the social implications of Christian perfection as an essential and integral part of the believer’s life.”

This balance between formation and transformation helps us understand that:

• Social holiness is the process of forming communities that reflect God’s love.
• Social justice is the transforming impact that these communities have on the world.
• Without social holiness, social justice runs the risk of becoming purely political, without a spiritual foundation.
• Without social justice, social holiness can become passive and disconnected from the suffering of our neighbor.

The Wesleyan tradition calls us to unite these two aspects to restore the integral meaning of the Christian faith.

V. Practical Application

• Living Social Holiness: Reflect on how our actions impact the community and the most vulnerable.
• Commitment to Justice: Identify concrete ways to promote equity and peace in our communities.
• Acts of Mercy: Seek opportunities to serve those in need, practicing love and compassion.

VI. Questions for Discussion

• How do you understand the relationship between holiness and community?
• How does the Lord’s Prayer call us to social holiness?
• What are some challenges to living social holiness today?
• How can we reflect God’s image in our daily interactions?
• How can we restore the Image of God in ourselves through justice and solidarity?
• In what way can Social holiness and social justice complement each other?

Conclusion

Social holiness is essential for the Christian life. As Wesley taught, we cannot be holy if we do not live for the common good. To be holy is to reflect God’s love in justice, mercy, and compassion, transforming our communities into spaces of the Kingdom of God. Holiness is not just a personal matter, but a collective restoration of God’s image in humanity, which calls us to a life of service and justice.

Final Prayer: “Lord, help us to live in social holiness, reflecting your love in our daily actions and working for justice in our communities. Amen.”