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| Acknowledgments | |
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| Introduction | |
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| Holiness and Anthropology in the Holiness Tradition | |
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| Holiness in John Wesley's Thought | |
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| Phoebe Palmer's Revivalist Altar Theology | |
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| Daniel Steele and the Theology of the Holiness Movement | |
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| Mildred Bangs Wynkoop's Neo-Wesleyan Critique of Holiness Theology | |
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| Anthropological Considerations | |
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| Wynkoop's Relational Model | |
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| Steele's Eradicationist Anthropology | |
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| Palmer's Rationalism | |
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| Wesley and the Habituation of the Affections | |
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| Core Anthropological Assumptions | |
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| A Neuroscientific Perspective on the Nature of Human Being | |
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| The Curious Case of Phineas Gage | |
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| The Anatomy and Physiology of the Human Brain | |
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| The Brain and the Will: Reason, Emotion, and Decision Making | |
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| The Neurology of Religious Experience and Practice | |
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| Implications for an Anthropology and Theology of Holiness | |
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| A Sociological Perspective on the Nature of Human Being | |
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| The Social Construction of Reality | |
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| Religion and the Construction of Reality | |
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| Society, Religion, and Persons | |
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| Sociology, Reductionism, and Human Transcendence | |
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| Implications for an Anthropology and Theology of Holiness | |
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| A Psychological Perspective on the Nature of Human Being | |
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| Psychological Models in the Thought of Freud | |
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| Erikson and Freud | |
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| Human Development and the Life Cycle | |
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| The Stages of the Life Cycle | |
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| Religion and Ritual through the Life Cycle | |
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| Implications for an Anthropology and Theology of Holiness | |
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| Weaving Things Together: A Theological Anthropology in Light of the Sciences | |
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| The Deficiency of Traditional Holiness Models | |
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| Anthropological Models in the Holiness Tradition | |
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| The Problematic Nature of Traditional Holiness Models | |
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| Challenges to a Theology of Holiness | |
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| Reductionistic Materialism and Determinism | |
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| Complexity and Ambiguity | |
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| A Constructive Model of Human Being in Light of the Sciences | |
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| Human Being as a Multidimensional Unity | |
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| Human Being as an Individual Center of Relatedness | |
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| Human Being as a Structured Dynamism | |
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| Human Being as Embedded Freedom | |
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| Conclusion | |
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| Responsibility and Grace: Anthropological Foundations for an Interpretation of Holiness | |
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| Called unto Holiness: Holiness and Grace in the Wesleyan-Holiness Tradition | |
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| Holiness of Heart and the Image of God | |
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| The Disoriented Image: Original Sin, Estrangement, and the Fall | |
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| The Wesleyan-Holiness Account of Sin | |
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| Erikson and the Development of the Moral Image | |
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| Excursus: Erikson and the Irenaean Account of Original Sin | |
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| Berger and the Social Nature of the Moral Image | |
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| The Disoriented Image, Ambiguity, and Human Estrangement | |
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| Reconciliation: The Reordering of the Image of God | |
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| Christian Holiness and the Fullness of Being Human | |
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| Christian Perfection and the Symbols of Perfection | |
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| Revalorizing Traditional Symbols of Perfection | |
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| Resources for New Symbols of Perfection: Developmental Theory | |
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| Resources for New Symbols of Perfection: Social Theory | |
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| Sanctification and the Means of Grace | |
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| Assurance and the Means of Discernment | |
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| Theology as Pastoralia and the Ambiguities of Life | |
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| Bibliography | |