If there is any ecclesiastical bias indorsed by the Lord, holiness must be a basic precept of it. In order for there to be any holiness in a church, it must understand, value, and cherish the celebration of Sacraments, as well as other “means of grace.” The first step in returning to holiness as a church body is to understand what holiness means; what it is. In order to obtain a complete picture of what holiness looks like, we must turn the pages back to Genesis 2:3, where the concept of holiness was first inaugurated, “So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation” (ESV). The word for holy in this verse is “qadash” in the Hebrew and means “To be set apart, to consecrate.”[1] God begins to define what is holy in a way that we remember we are not God—as He establishes it as a part of creation–and so that we understand God is not a part of creation. Holiness in the creation account is not referring to social justice or communal morality because it is not needed. In this verse holiness is pre-moral. Humankind had not yet sinned. Therefore, holiness is not necessarily a contrast to sin. It is something that exists in relation to God.
Holiness is not God even though God is holy. Holiness and God are not the same, just intimately related. God is the source of holiness. It emanates from the essence of God. Holiness is separated from the profane or everyday world unto Himself. Holiness has no content other than the separation between God and everything else. Holiness is not grounded in our ideals, rather it is something separate from us. God can only make something or someone holy. Holiness is not an innate quality, but only in that it is dedicated to God. There is nothing about a holy person, place or thing in its essence that is special, except that it has been separated apart unto God. For example, God declares that one out of every ten sheep will be declared holy, regardless of their quality, “And every tithe of herds and flocks, every tenth animal of all that pass under the herdsman’s staff, shall be holy to the LORD. One shall not differentiate between good or bad, neither shall he make a substitute for it; and if he does substitute for it, then both it and the substitute shall be holy; it shall not be redeemed” (Leviticus 27:32-33). Notice that it says, “One shall not differentiate between good or bad.” The reason for this is that holiness is not in the makeup of the sheep. What makes something holy is that it is set apart for God. The bottom line is that something becomes holy in the first place because God has declared a way for it to be acceptably separated unto Him. Therefore, wherever there is holiness—by definition—God is present.[2]
When we enter the story of the fall of humankind, where sin and brokenness are birthed, a more complex type of holiness then begins to differentiate between the pure and impure. God must negotiate the fallen human condition if He, who is holy, is to live amongst that which is unholy. The heart of the issue lies in overcoming the separation; the disorder, impurity, violence, and death brought about by that which is unholy; namely, sin. Holiness and impurity cannot exist in the same space or time. The way God bridges the divide is recorded for us beginning in Exodus 25 where He introduces the holiness motif with instructions for Moses to build the Tabernacle, “And let them make me a sanctuary, that I may dwell in their midst” (Exodus 25:8, ESV). God’s first step is to enter into a closer relationship with humankind by creating a separate place–from other common places on earth–within which He could take up residence. The Tabernacle is made a holy place on earth. In fact, we find that at the end of Exodus, the Tabernacle is built and God descends upon it, but Moses cannot enter it because God is present and has not yet declared a way, a holy way, by which Moses may approach Him, “Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle” (Exodus 40:34-35, ESV).[3]
The next question to be answered is, “How is holiness mediated unto a sinful people?” The answer is found in the book of Leviticus. Leviticus chapters 1-16 essentially states that God is here (He arrived in the Tabernacle at the end of Exodus), so here are sixteen chapters on how you need to prepare to meet Him. God teaches Moses, who in turn teaches the Israelites, the importance of separation unto God in the precise way He prescribes it. In the first sixteen chapters Moses describes the five major offerings, the way in which the offerings are to be handled, the establishment of the priesthood, the laws on cleanness and uncleanness, and the holy way to celebrate the day of Atonement. The last half of Leviticus sheds light on several of the subsequent questions that will come to mind. What are the implications for us having met God? How are we to change as a result of meeting Him? How are we now to live? In the last half of Leviticus, Moses continues by teaching the Israelites about the handling of, and the meaning of, blood. There is a distinct call to holiness as he outlines prohibitions against pagan practices, describes the punishment for disobedience, defines the holiness of the priests, offerings, and holy times. God paves a way for His holiness to be mediated unto a sinful people. The key is that God does the paving. God makes the holy, holy. Being in His presence is holiness. God defines holiness. There is no holiness outside the presence of God. There is no way to meet God other than on His terms.[4]
The next line of reasoning quickly turns to, “How does the advent of Jesus Christ impact the relevance of holiness as it is laid out in Leviticus? Certainly, the New Covenant does not bear the same weighty toll of terms as did the Old Covenant. Therefore, if one is in Christ, is not holiness derived internally by Jesus, Himself; in the soul? Are not our bodies the Temple of the Holy Spirit (1 Cor 6:19)? Does not abiding in Jesus preclude any need for holy places and times to meet with God externally? After all, He is always in us and we are always in Him” (John 15:7). The answer to these questions and to this sentiment is found both in Scripture and in Christian Tradition. The Scripture clearly indicates that holy places continue to be relevant under the New Covenant:
- “Now even the first covenant had regulations for worship and an earthly place of holiness” (Hebrews 9:1, ESV).
- “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus” (Hebrews 10:19, ESV).…
- “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:24-25).
Beyond these basic proof texts, God has clearly declared specific times and places on earth as holy, which means that He will be there in the midst of individuals who are participating at those times and in those places. Such times and places according to the Bible and Christian tradition includes observing the Sabbath, remembering Jesus in Holy Communion, obediently submitting oneself to Baptism, receiving the Word, fasting and prayer, and proactively participating in Works of Mercy. John Wesley referred to these holy times and places as “means of grace.” He describes them from his perspective:
“But are there any ordinances now, since life and immortality were brought to light by the gospel? Are there, under the Christian dispensation, any means ordained of God, as the usual channels of his grace? This question could never have been asked in the apostolical church, unless it was by one who openly avowed himself to be a Heathen, because the whole body of Christians were in agreement, that Christ had ordained certain outward means, for conveying his grace into the souls of men. Their constant practice set this beyond all dispute; ‘they continued steadfastly in the teaching of the Apostles, and in the breaking of bread, and in prayers.’ (Acts 2:42.) By ‘means of grace’ I understand outward signs, words, or actions, ordained of God, and appointed to be the ordinary channels whereby he might convey to men His sanctifying grace. I use this expression, means of grace, because I know none better; and because it has been generally used in the Christian church for many ages; — in particular by our own Church, which teaches us, that a sacrament is “an outward sign of inward grace, and a means whereby we receive the same.” …It cannot possibly be conceived, that the word of God should give no direction in so important a point; or, that the Son of God, who came down from heaven for us men and for our salvation, should have left us undetermined with regard to a question wherein our salvation is so nearly concerned. And, in fact, he has not left us undetermined; he has shown us the way we should go. We have only to consult the oracles of God; to inquire what is written there; and, if we simply abide by their decision, there cannot possibly be any remaining doubt. According to this, according to the decision of holy writ all who desire the grace of God are to wait for it in the means of grace which he has ordained; in using them and not in laying them aside…that is, communion, baptism, the Word of God, prayer, and fasting.”[5]
When Wesley speaks of “means of grace,” he defines it as “outward signs, words, or actions, ordained of God, and appointed to be the ordinary channels whereby he might convey to men His sanctifying grace.” In other words, God has ordained particular external activities—holy ways—by which He mediates holiness and salvation unto the innermost souls of humankind. “Outward signs”—or external activities—ordained by God are deemed holy by God (set apart to Him), thereby becoming a channel for Him to mediate His holiness to humankind. Sacraments and Ordinances in the Church have traditionally been understood to be “means of grace.” In fact, nearly all “means of grace” are, generally, mediated through and/or managed by the Church.
Meeting God at church is what could happen for everyone who would enter into a worship setting at a genuine Christian church. The reason for this is that Jesus is building His church with a body of believers who reflect His image. There is no better place on earth to witness the resurrection of Jesus Christ than at church. Church is the place separated apart from the world unto God. It is holy. On a good day, church is the place where people will love God with all of their heart, mind, soul, and strength, and love others at least as much as themselves. Church is the best place to find forgiveness, encouragement, and hope. The Church is the Body of Christ manifested as such according to His declaration. God’s terms for holiness in Christ has a communal aspect to it, in addition to the miracle of personal salvation and sanctification. In fact, Christian Tradition holds that personal holiness cannot be had without the communal holiness of the Church. Christians in the commoditized, postmodern era find it hard to embrace such a thought. Particularly in Protestant quarters, there has been a failure to recognize “…the ancient axiom extra ecclesiam nulla salus. The standard translation of this axiom is ‘outside the church there is no salvation.’ In its basic form, we can trace this axiom… [to] the writings of St. Cyprian of Carthage, a bishop in the third century.”[6] Since then, many “theologians” have drawn upon this nuance of truth. In short, many Protestant churches are likely failing due to their misunderstanding of the nature and purpose of the Church. That is, “Over against this axiom, many Protestants assert that salvation is a personal matter having to do with faith in Jesus Christ and not with church membership or worship attendance.”[7] Not only do Protestant congregational members hold this assertion to be true, but many do not have a sincere need for the Church. They attend if it is convenient and they do not if it is not.
God’s divine, ecclesiastical design, however, does not allow for His holiness motif to be distorted or ignored. Reverence for God-ordained Sacraments, holy places, and holy times (such as the Sabbath, Holy Communion, Baptism and Works of Mercy) is imperative for the life of each believer, as well as is imperative for the spiritual health of any given local church body. Moreover, it is the greatest hope for unbelievers to find salvation. Unfortunately, reverence for such “means of grace” are often replaced in the Church with more imaginative ways to reach people for Christ in postmodern culture, such as: church growth strategies including business-like marketing, dreaming of ways to leave the church (go beyond the walls) to reach the unchurched wherever they may be, the promotion of contemporary worship services, as well as “…focusing all energies and resources on the most pressing needs of the world.”[8]
Regrettably, the Church in the West had long ago traded holiness for happiness and helpfulness, so to speak; not that they are mutually exclusive. It is just that doing things that seem to make us happy or present us as being helpful may not always coincide with the way God desires us to be holy, and God, first and foremost, desires us to be set apart unto Him. Misunderstanding God’s method to have His holiness mediated amongst humankind results in tragic consequences. The most obvious tragedy is that where there is no holiness, there is no God. As highlighted earlier, holiness by definition is to be set apart unto God. That means that God is present wherever there is holiness. God’s way to convey His holiness and salvation to humankind has always been through His chosen people; that is through Israel, and then through the Church.[9] Therefore, a strong theological case can be made that states quintessential holiness is the turn-key solution for church growth and renewal in the contemporary church. The reasoning for such an assertion is to understand that wherever God manifests His presence on earth, people will want to be there with Him. And God manifests Himself in those ways that have been coined, “means of grace.”
[1] Bible Works 7, s.v. “A Concise Hebrew and Aramaic Lexicon of the Old Testament ”
[2] Jason E. Vickers, “Dm 803 Sacramental Spirituality and Disciple-Making Leadership,” in Wesley Biblical Seminary Doctorate of Ministry Program (Jackson, Mississippi: 2016).
[5] John Wesley, “Sermon 16 – Means of Grace” http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-16-the-means-of-grace/ (accessed February 18 2016).
[6] Jason E. Vickers, Minding the Good Ground: A Theology for Church Renewal (Waco, Texas: Baylor University Press, 2011), 74-75.