The organic unity of church and society depend, at least in part, upon our perception of the whole and its relation to the parts. To the degree that we regard ourselves primarily as individuals, or even groups (placing the part before the whole), our ecclesiastical and political structures will never rise above the level of a voluntary association. Here, unity and organic wholeness are nothing more than nominalistic abstractions. Only the individual is real and enduring. The organization is, by comparison, an arbitrary convention. This inherently unstable structure will, in the end, give way to self-interest, chaos, and secession.

 Historically, however, the tendency toward democracy, voluntarism, and decentralization in our society is a legitimate reaction against top-heavy organic structures (political and ecclesiastical) that have become too powerful and bureaucratic. It is essential, therefore, that the rights and freedoms of the individual be preserved while, at the same time, avoiding the error of radical individualism and balkanization. In [John W.] Nevin’s view such a balance cannot be achieved simply by legislation, reorganization, or even education — though these are necessary. Rather, these external arrangements must be the spontaneous outgrowth of a deeper sentiment which originates not in politics or business, but in the transforming and leavening power of religion in society. 

Unity and freedom begin with the love of God. Not, however, by way of natural religion or even individual Christianity (these are dim and fragmentary at best), but through the mediatorial life of Christ supernaturally present in the church and its ministry. “The soul,” says [John W.] Nevin, “takes its quality and complexion always from the objects with which it is accustomed most intimately and habitually to converse.” Participation in this spiritual world of powers leads to a kind of apotheosis [the climax of a development], so that by beholding the glory of Christ the inner person is changed into His likeness. “This spiritual vision imparts a heavenly complexion to his soul, answerable to its own object.” In the end, it is only as we are taken up into the transcendental reality of this Trinitarian communion, through the ministry of the word and sacrament, that we come to realize the archetype of organic unity and individual freedom. This realization is the only passage that leads finally from “all” to the “whole” (William DiPuccio, The Interior Sense of Scripture: The Sacred Hermeneutic of John W. Nevin, 193-194).