1 SECTARIANSECTARIAN DENOMINATIONALISMDENOMINATIONALISM

Biblical Research Library Roger E. Dickson

Dickson Biblical Research Library Contents 2

CONTENTS Introduction – 3 Prologue – 5 1 – Initiating A Restorational Paradigm Shift – 15 2 – The Origin Of Sectarianism – 23 3 – The Identity Of Sectarianism – 29 4 – The Nonsectarian – 44 5 – Denominatoinalism – 53 6 – Types Of Denominationalism – 77 7 – Professional Leadership – 99 8 – Wondering Where You Are? – 121 9 – Freedom Without Isolation – 127 10 – Declaring Our Independence – 133 11 – Born Free – 148 12 – Focus On Freedom – 153 13 – God’s Global Community – 157 14 – Free To Receive – 165 15 – Establishing A Course For Restoration – 168 16 – The Way Home – 175 Epilogue– 183

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Dickson Biblical Research Library Introduction 3

SECTARIAN DENOMINATIONALISM

When you study through the following book, please keep in mind that the church, through the eyes of God, can never be a denomination according to the mod- ern-day practice of denominationalism. Though we may behave denomina- tionally because of our sectarian spirit, the church is never a denomination. This book is written to explain how we behave denominationally, not to affirm that the church is a denomination. Our understanding of the New Testament church is that God planned the church to be universal as members are added to the body of Christ throughout the world. The church can never be denomi- nated in the eyes of God though we may gather into groups and separate our- selves from one another. This is not God’s plan. This is not what Jesus wants of His disciples. He prayed that His disciples accept one another, and thus all disciples of Jesus must seek to answer this prayer.

INTRODUCTION

These are exciting times. Great times great times for the gospel. for reaching out and touching others with The Protestant community is rein- Jesus. Many today who in some way hold venting itself in order to address family Jesus Christ dear to their hearts are mov- needs, violence in society, identity of the ing into a new paradigm. The baby sexes, how to value relationships over boomer and buster generations, who have valued possessions, needs of teenagers little concern for the way things were in drug cultures, alcoholic addictions, done in the past, have less loyalty for in- recovering divorcees, character develop- stitutional and traditional religions. They ment, and a host of other social crises seek to determine their own destiny in a that have to a great extent gone unat- personal relationship with God outside tended by the institutional church. In a the confines of a professionally con- world where democratic politics is be- trolled institutional church. They want coming the political system of the new to be on local community levels with their world order, the religious world is shift- personal ministries and relationships with ing from the pastoral leadership of the one another and those they desire to come professionals in the local institutional into a personal relationship with Jesus. church to personal and individual minis- We are thus being led out of the past at tries wherein leadership is identified by warp speed into a new and exciting gen- loving service. Individual members are eration that has inaugurated a new future arising to discover their own gifts in or- in the world of Christendom. These are der to initiate ground level ministries that

Dickson Biblical Research Library Introduction 4 meet the needs of the communities in In this postdenominational environment which they live. Individual members wherein institutional religions have little seek empowerment to facilitate home appeal, a new generational church move- groups that cater to personal needs. ment is emerging that seeks to determine Some have affirmed that we are at its own destiny without the shackles of the dawn of a new reformation. I would an institutional/corporate religion that urge us beyond reformation. We are at has failed them. the brink of a restorational paradigm If the church is to reach this genera- shift, a shift from the liberal modern tion, then we must do some real soul- world to the conservative primitive val- searching of our own. It is a time to recog- ues of Jesus, which values are being nize our own denominational behavior. The brought into the new forms and symbols new reformation looks with disgust and dis- of a new religious world view. It is an dain at the traditional world of institutional/ exciting era, a time when old religious corporate religion. If we are to reach this behavioral patterns are tested as a new generation, it is a time for the church to generation seeks to encapsulate the mes- check its own schismatic behavior in order sage of the gospel in the life-style of a to reach a generation that is in a paradigm generation of blue jeans and sweat shirts. shift to nondeno-minationalism. It is a time, And herein is a tremendous evange- therefore, to reinvestigate what Jesus origi- listic opportunity for God’s children. nally instituted in order to meet the needs This new religious paradigm shift is seek- of every generation of the world until He ing to discard the old wineskins of tradi- comes again. tional religiosity. Many of the old insti- I address this book, therefore, to two tutional religions have now lost a whole audiences. As the church, we must check generation to this new religious reforma- our own behavior. We must admit to our tion. They have lost baby boomers and denominational/institution/corporate be- busters because this postmodern think- havior, and seek with humility a confes- ing did not consider the organizational sion of our hypocritical approach to the order and structure of the institutional/ religious world. Regardless of the unde- corporate church an answer to present so- nominational plea the church would ciological needs. One of the primary re- make in any part of the world, the fact ligious institutional norms of the past that remains that others view the church as is being discarded is a Christianity that just another denomination. And rightly is dissected into an assortment of denomi- so, since we behave as such in the midst national groups. Division into sacred in- of maintaining an ideal for stitutional camps that fought against one undenominationality that is just not hu- another in order to build favorite parties man. People group themselves into fel- that were maintained by a dynamic pas- lowships, which fellowships always have tor or traditional heritage no longer sat- a tendency to exclude others. We cannot isfies the needs of this new generation. deny our humanity.

Dickson Biblical Research Library Prologue 5 The second group to which I direct populate heaven. Though we are our his- the following pages is the traditional/in- tory, we must look again at our heritage stitutional world of Christendom. This in order to consider any possibility for a is a plea of confession and reconciliation. unified effort for the future. If both of us I am not perfect in my conclusions. But are willing to do this, then dialog can one thing is clear, in a Satan-filled world begin. And when we talk, great things we must come to the table of a God-given will happen in our efforts to be one in unity that will empower our efforts to Christ. Prologue Jesus is the True Vine (Jn 15:1). I and cast them into the fire and they are am only a connected branch that extends burned” (Jn 15:6). from Him (Jn 15:5). My connection is When we both abide in Jesus, we are individual. It is personal. Regardless of productively in fellowship with one an- what you think, Jesus is my personal sav- other, and thus headed for heaven to- ior because He personally connected me gether. We maintain our gift of fellow- with Him through my obedience to the ship because our source of spiritual nour- gospel. If you are also connected to Jesus ishment is from the True Vine (1 Jn 3:1). through obedience to the gospel, then you Our fellowship, therefore, is founded on too are a fellow branch with me of the our common connection and sustenance True Vine. Our common attachment to from the True Vine, the Lord Jesus Christ. Jesus as branches individually connects This makes us His one body, His church, us to one another. Our unity with one the elect of God. I thus maintain my fel- another is inherent in our common con- lowship with you because of my fellow- nection to Jesus. ship with Jesus. For this reason, I seek I am a branch, not because I am con- to enjoy and nurture the gift of our fel- nected to you. I am not a branch from lowship by enjoying and nurturing my you, but a branch from Jesus with you. personal relationship with Jesus. Our fellowship with one another, there- But we often seek to be free-flying fore, is based on our common attachment branches from one another while presum- to Jesus. Praise God! ing to remain connected as branches to Jesus said, “I am the vine. You are Jesus. We build walls. We draw lines the branches. He who abides in Me and between ourselves. I in him, the same brings forth much fruit, We behave as dis- for without Me you can do nothing” (Jn fellowshipped Connection To The 15:5). I want to stay connected to Jesus branches extending True Vine because my productivity and eternal sur- from the True Vine. Connects Us vival depend on it. “If anyone does not We lead ourselves To abide in Me, he is cast out as a branch to believe that our One Another and is withered. And they gather them identity is deter-

Dickson Biblical Research Library Prologue 6 mined by our relationship with one an- side which we must struggle to think? other, which relationship is often based From the beginning of Christianity two on a list of rules and regulations we may thousand years ago, religious boxes have have established for ourselves in order been continually made outside which to determine which branches are bundled men have had to arise and think in order into our particular fellowship. Our iden- to call us back to the simple Way. tity then takes on the appearance of con- Anyone who believes in our effort to formity to a box of rules and regulations, be simple Christians as Jesus intended not to our common connection to Jesus we be, must be paranoid about the theo- through our obedience to the gospel. We logical box making business. It is for this make boxes of branches, therefore, reason that I think we need to take an- bundled into fellowships that have no other look at the boxes we have made for connection with one another. We become ourselves. Maybe we should reconsider bundled branches who are not in com- our religious beliefs and behavior in ref- mon fellowship with one another because erence to the unchanging word of God. of our unique identities we have estab- We must do this lest we build for our- lished for ourselves. We thus lose our selves traditional boxes outside which we common fellowship because we lose struggle to think and live. sight of our common salvation (Jd 3). We I do believe that if the concept of call- become denominational. ing to remembrance the ancient paths is In this scenario of schisms we now a biblical teaching, then we should be view the True Vine standing with bound claustrophobic about being in any man- bunches of branches seeking to remain made box, for freedom did Jesus set us attached to the Vine. The bunches of free. He liberated us from the bondage branches have no fellowship with one of institutional boxes in order to bring us another. They have gone from individual into a covenant of freedom. branches to bunches of bound branches Jesus knew that His disciples would who have lost sight of the unity that is be human in their relationships with one God’s gift to those who come into a cov- another. And being human meant that enant relationship with Him through obe- they would often be cursed with a worldly dience to the gospel. spirit of being individualistic and com- I believe it is a time to cut through petitive among themselves. Brought to- the cords of bondage that bind us as in- gether into our behavior with one another, dividual parties who are separated from these two characteristics lend us to natu- one another. Someone once said that we rally separating ourselves into different should dare to think “outside the box” parties as we treasure favorite traditions we create for ourselves. I have always and opinions. As we cluster around our wondered who made the boxes in the first favorites, we create theological camps place? Why is it our religious nature to and make religious boxes for ourselves. continually make boxes for ourselves out- We jump in and then sling theological

Dickson Biblical Research Library Prologue 7 grenades and mortars outside in order to practices of sectarian-denominational judge and condemn those outside our thinking and behavior. As in the first cen- box. We lead ourselves to believe that tury, world religions, politics, and the our camps are preserved by how much business world continually affect our destruction we can cause to the camp of thinking today, and subsequently mold our enemy. The intensity of the conflict, our religious behavior. Our world is not unfortunately, often digresses into un- unlike the one that influenced the early godly guerilla warfare wherein suicide disciples. In our world today, Christen- bombers seek to see how many innocent dom is also bombarded with influences victims they can destroy in the camp of that often dictate behavioral practices the opposition by slinging slanderous gre- which are contrary to the spirit of New nades here and there. In all this conflict, Testament Christianity. In fact, Chris- the world does not believe in the one Lord tendom would be defined by many as a because it often does not see His one- divided Protestantism of those who be- ness in us. lieve in Jesus, but at the same time func- Jesus knew who we are. Because He tion separately from one another in knew we like making boxes, He warned unique groups that are autonomous from that a spirit of sectarianism would come one another. That definition would be among some of His disciples as men correct, but from a biblical perspective, would competitively arise to draw dis- certainly erroneous. ciples after themselves. Some would In our present religiously divided en- even seek to lord over the flock of God vironment of confrontation, we must as the world taught them to so behave in again renew our vigor to restore simple the business and political world in which Christianity. Because of the religiously they lived. For this reason, Jesus prayed divided nature of our present environ- that His disciples continually struggle to ment, this is a time to renew an intense recognize the unity they must enjoy be- investigation of the word of God. We cause of their common obedience to the must do this in order that we submit to gospel. Therefore, regardless of person- the request of Jesus’ prayer in John ality conflicts, exalted opinions and tra- 17:20,21, that we behave as the one body ditions, they were to strive to maintain of Christ. For this reason alone, it is a the unity of the Spirit in the bond of time to burn boxes. peace. His plea was that boxes never be The religious built which would separate His disciples world of Christen- from one another. dom is plagued with A Renewal Today we live in the very religious organized institu- For Freedom world about which Jesus warned. Chris- tional religions that Will Generate tendom is known as a religious world of are patterned after the A Plea For denominational division. And in some business and political Restoration. areas, the church is not innocent of the world in which ad-

Dickson Biblical Research Library Prologue 8 herents live. Religious synods, interna- (Jr 5:31). Apostate people eventually tional religious organizations, church dio- threw Jeremiah into a pit for taking such ceses, and religious councils have regi- a stand against false religiosity and the mented adherents into fine-tuned insti- lukewarm spirituality of his day. I sup- tutional corporations that have long for- pose they will do the same today since gotten the fundamental teaching of free- Jesus said they would (Mt 5:10-12; Lk dom in Christ. Institutionally structured 6:22,23). We like our boxes. If anyone religiosity has thus stifled the spirit to re- would suggest that we live in one that is vive the universal body of Christ in an man constructed, then we start looking environment of liberty. Professionalism for pits into which our prophets can be has intimidated the personal use of indi- cast. vidual gifts of ministry. Freedom for in- A spirit of sectarianism has given dividual study of the Scriptures has of- birth to a schismatic Christendom that ten been denied by our own desires to be seems determined to turn continually on accepted by our self-imposed religious itself with competitive religiosity while hierarchies and governing organizations. non-Christian religions and secular hu- The institutional church has often be- manism are on the increase. Churches come an organizational structure that often bite and devour one another in a seems more like an international corpo- confrontational cul- ration than the spiritual body of Christ. ture wherein control Our Unity Must Added to the fact that Protestantism by men is more im- Give Witness To is so divided is the complacency of many portant than submis- who are perfectly content with the present sion to the unity pleas Our Credibility. situation. Many people are satisfied to of Jesus. Christen- remain in a divided Christianity and to dom is thus cursed with a cancerous di- maintain the status visional disease. Our disease repels an quo within denomi- unbelieving world that has witnessed our Boxed nated religious par- betrayal of Jesus through divisive prac- Religionists ties. This is espe- tices and sectarian attitudes. While the Always Know cially true in those in- non-Christian world mocks Christendom The Location stitutional groups for its frivolous divisions, an unchurched Of Prophet Pits. where the financial generation is being won over by secular support of people is humanism. Packed shopping malls on dependent on the sur- Sunday morning are a testimony to our vival of the institutionalized church. It inability to reach our generation with the seems that the proclamation of Jeremiah gospel of Christ. is still true today. “The prophets proph- We are often our own worst enemy. esy falsely, and the priests rule by their As human beings, we are habitual. We own power; and My people love to have are traditional. We cherish our heritages. it so. But what will you do in the end?” When dealing with the normal routines

Dickson Biblical Research Library Prologue 9 of life, we crave regularity, commonal- ing to their own gifts. Will this driving ity and predictability. Our “Christian” change introduced by the postmodern traditional behavior also becomes reli- generation lead us back to a service-ori- giously traditional. As we traverse time, ented faith? we pick up unnoticed behavioral prac- In the past the church has suffered tices that become the norms which iden- from the challenges of a sectarian atti- tify our particular group of believers to tude that brought us into denominating be a unique group from others who do ourselves from one another under the um- things in a different way. A divided brella of different controlling structures. Christendom is evidence of the fact that We have allowed this to happen by de- we cherish our religious heritages. And veloping our own institutional identity since we treasure our heritages, we become codes that make defensive when questioned about long-held us unique from behavioral patterns of a religion that we one another. Tra- The Exaltation have created after our own desires. ditional interpre- Of Tradition A culture that focuses on control sys- tations of Scrip- Always tems in a political/business world has in ture have further Leads To many ways dictated the style of our lead- denominated us Denominationalism. ership. Instead of leadership by humble as we accepted service, we have adopted and adapted the treasured proof- principle that there must be lords among text passages and favorite personalities. us who dictate our beliefs and control our We authorized our interpretations and be- behavior, just as we do with ourselves in havioral traditions by the quotation of the western business world. As in the some famous name, and subsequently we days of Jeremiah, we are often content divided ourselves as the Corinthians by with our “lords,” and thus carry on with becoming either “of Paul,” or “of a will that is given over to a professional Cephas,” or “of Apollos.” The clergy with whom we are perfectly com- postmodern religious generation repudi- fortable to lead us. We have laid our ates this scenario. They have thus walked Bibles aside and feel completely content away from the hypocrisy of such divi- with the pronouncements from our pro- sions in an effort to connect with one an- fessional pulpiteers. other on the foundation of Jesus alone. Though the preceding scenario will Instead of conforming to a regimentation prevail among many religious groups for that was dictated by traditions and those years to come, there are some changes who seek to maintain power and purse, this coming in the future. I see a refreshing new generation is seeking to be dictated wind of change toward a renewal of the by personal relationships with Jesus and individual priesthood of the believer. others. Personal ministries are being discovered The good news is also that many are as individuals seek to serve God accord- waking up to the fact that churches that

Dickson Biblical Research Library Prologue 10 originally sought to be undenominational institutional religiosity to the unchang- have become traditional denominations ing principles of God that the Spirit re- themselves, and thus sought within them- vealed and would be applicable to every selves to keep groups of believers away generation of the world. from one another. In their efforts to teach Therefore, in order to initiate and en- against the sects, they have admitted that courage a restorational paradigm shift, they developed a sectarian attitude that we must recognize that we have been in often resembles a sect with its own divi- the past scholars of religious cultural sive names and traditions. As a result of eisegesis. We have sought to read our this recognition, there is now a call for religious culture and interpretations into unity that is based on the simplicity of the Scriptures. In some cases, we have those salvational teachings that God re- allowed our heritages to dictate our para- quires of all men. This is a refreshing digm. We interpreted the first century wind of change. church from the paradigm of our present The word “paradigm” refers to the religious behavior, methods of function general example, pattern or model that and opinions. We have defined (inter- is reflected in our behavior from our preted) the New Testament church world view. When we talk of a paradigm through the glasses of the church today. shift we mean that the whole pattern of Culture does reflect our understand- our behavior changes as a result of un- ing of ancient truths. However, culture derstanding things from a different point must always be subservient to biblical of view. Religious paradigm shifts often principle. This point is very important take place when cultures change. They when dealing with our religious para- take place when honest men and women digm. In fact, in most cases, our religious rediscover the simplicity of old truths. In heritage almost always leads us to inter- reference to cultural influences, new ap- pret church according to what we have plications of biblical truths are enacted always done. Heritage becomes stron- in the life of the new generation in a dif- ger than biblical principle, and thus of- ferent manner than the applications of ten distorts a clear vision of the original previous generations. The truths do not road map we are to follow, the New Tes- change. What changes is the pattern of tament. behavior that is reflected in the change Exegesis is allowing the Scriptures of a world view. And such is what is hap- to determine our beliefs and our religious pening in the religious world today. For behavior. It is allowing the New Testa- this reason, a religious paradigm shift is ment to define the New Testament happening before our eyes, the extremes church. We must extract out of God’s of which have not been witnessed for word those principles that will dictate our centuries. In this historical context, we cultural behavior, specifically our reli- have an opportunity to encourage a reli- gious cultural behavior in our relation- gious restorational paradigm shift from ships with Jesus and one another. In the

Dickson Biblical Research Library Prologue 11 world of Christendom, we have often re- Christ. Some have evolved into sound- linquished our will to the present status ing like those we have for so long con- quo of a divided religious world. Since sidered apostates from the simplicity of many churches have often become what New Testament Christianity. In seeking we customarily judged to be denomina- to be undenominational, we have become tional, they have led themselves to be- that from which we have fled. In fight- lieve that all is well in Zion. They have ing the sects, some have in many cases subsequently lost their argument against become a sect. division in the religious world because in We must not be shocked by this ad- most cases they behave as that which they mission. In our zeal to restore simple condemn. New Testament Christianity, we have The honest believer must recognize fought diligently against those who that he or she can fall victim to perpetu- would divide the body of Christ with a ating a schismatic religious behavior by sectarian spirit that promotes an “us-and- developing a sectarian spirit which keeps them” attitude of division over quibbles us away from one another. With such an of unprofitable issues. But in our efforts attitude, people are encouraged to avoid to be the unique body of Christ, we some- one another. Some develop a presump- times develop our own exclusive spirit tuous spirit by claiming that since they that moves us to isolate ourselves from “have all the truth”, they could never fall those with whom we should seek dialog. victim themselves to a sectarian spirit. Some have thus made the church of God Some sectarian-spirited people are in one of those denominations against self-denial. They thus set themselves to whom we have labored so diligently to be watchdogs over their particular party. refute. In doing so, they launch attacks against Praise God for refreshing times of all who would seek to call attention to self-evaluation. We must take a look at the fact that they have isolated them- our beliefs and our behavior in order to selves from others. A sectarian-spirited determine if we have not become that clergy thus perpetuates a denominated which we have so feverishly condemned. church that becomes ineffective in call- Those who are sincere students of the ing others to unity in Christ. word of God will have no fear in doing In the denominated world of Chris- this. If we discover that we have devel- tendom, the church has often maintained oped beliefs or behavioral patterns that a sectarian spirit in her efforts to reach conflict with the spirit of Jesus, or teach- out to others with a pretense of unity. By ings that conflict with His word, then the harboring a sectarian spirit themselves, eager disciple will correct himself or her- some Christians have promoted separa- self in order to conform to the will of tion within the church. Our attitudes, our God. If we see ourselves as just another beliefs, and our behavior have betrayed denomination, we will seek to become the hypocrisy of our plea for unity in undenominational when we understand

Dickson Biblical Research Library Prologue 12 the error of behaving in such a manner. Islam are making a diligent effort to This is the signal of a true disciple and a propagate themselves throughout the scholar of the word of God. If we are world. On the opposite end of the con- fearful of taking this journey with the tinuum of religiosity, secular humanism word of God into the sanctuary of our in the Western world has displaced God present religious paradigm, then we are from the minds and lives of men in order doomed. We are doomed to creating a to substitute man himself. As illustrated god after our own misguided religiosity by the world before Noah, and the popu- and a church that becomes lost in a maze lations of Sodom and Gomorrah, human- of religious confusion. ity does not progress from paganism to If in my challenge of your present great moral integrity. It digresses in the belief and behavior you discover that you other direction. Secular humanism is rap- may have gone wrong in becoming sec- idly throwing the world into a global so- tarian and denominational, you will pos- ciety of antireligion. sibly become agitated at what I say. But In such an environment we cannot af- by becoming so, you may prove my case ford to fuss among ourselves. Our schis- by the nature of your reaction. Since matic behavior has often nullified the ef- there is the spirit of idolatry in all of us— fect of the church in a world of non-Chris- we seek to create a god who conforms to tian religions. Our sectarian spirit and our desires—it is imperative that we take divided behavior have embarrassed the this journey. It is salvational to learn and body of Christ before a denominational obey those funda- world that often says we are the same as mental truths from they. And in many ways, they are right. which so many A True Disciple Therefore, we must not be defensive have strayed by Has No Fear about where we are. manufacturing reli- Of Self-Examination. We must not arro- gions that conform gantly refuse to con- The Spirit to the whims of men who are determined sider that we too are Of Idolatry to humanistically please their misguided subject to tendencies Moves Us Away religiosity. But we would not be that way. to become as the re- From God. If we claim to be the children of God, ligious nations then it is only natural to continually re- around us. For this reason, we must con- view ourselves in the mirror of God’s tinually take a serious look at ourselves word. It is God who must direct our in order to consider the possibility that steps. It is by His word that our beliefs in some ways we may have lost our un- and behavior must be determined. denominational plea in a world that seeks The world in which we live has in to conform the church to the nations many places become more hostile to among which she must dwell. In our plea Christianity. It has become more hostile to be Christians only, we may have arro- simply because non-Christian faiths like gantly assumed to be the only Christians.

Dickson Biblical Research Library Prologue 13 I seek to challenge the spirit of divi- tionalism. Others may be seeking to sion that is manifested by any who would avoid confrontation with their religious profess to be a disciple of Christ. The neighbors in order to be an acceptable religions of man have made a mess out church in the community. Whatever the of the simplicity of Christianity. They reason for this haunting silence on teach- have done so by the addition of religious ing against sectarian denominationalism, traditions and twisted interpretations of the fact is that there are those among us the Scriptures to the simplicity of the who have no understanding or percep- word of God. Most have come to the tion of the fact that we often have a sec- point of rejecting the commandment of tarian spirit ourselves that moves us to God in order to remain faithful to their continually bite and devour ourselves. heritages. In the discussions that follow, Even fewer understand the plea for un- I will seriously challenge some of our er- denominational Christianity simply be- roneous beliefs and behavior that often cause they do not know what it means to characterize us as the church of God. I be undenominational. will challenge our sectarian spirit, our One fact is true. Many of the reli- clergy orientation, and our isolation from gious postmodern generation have little one another that is promoted by a divi- use for institutional churches that have sive interpretation of church indepen- been propped up by centuries of ceremo- dence. I do this in order to stimulate res- nies and institutional organization. The torational thinking. Unless we continu- decline of the institutional denomination ally remind ourselves that we can at any and rise of the community church move- time in history join the nations around ment is evidence that this new genera- us, we will do such. tion has made a clear statement of com- I find it interesting in these times that plaint. Those institutional churches that among some little is spoken or written have not listened to this complaint are des- about sectarianism and denominational- tined for doom as gray-headed assemblies ism. I believe few people truly under- grow smaller and sanctuaries echo with ab- stand what it means to take a nonsectar- sence. ian or an undenominational stand in the This is thus a time for reevaluation. midst of a religiously divided world. It It is such a time because we must again may be that some churches have just look at ourselves as we look among the thrown in the sects of the religious world. Have we doctrinal lost sight of the fact that we seek to re- towel and ac- It Is A Time store New Testament Christianity in a cepted the er- For Repentance When world that has in so many ways counter- roneous the- We Wake Up And feited the New Testament church? Have ology that Discover That We Are we lost contact with a postmodern gen- God accepts What We have Condemned. eration that no longer listens to the insti- denomina- tutional melodies of century old songs,

Dickson Biblical Research Library Prologue 14 ceremonial assemblies, and hierarchical invented words have a lot of baggage. control from a professional clergy? If so, For this reason we will struggle with our then this is a time for box burning. baggage in our investigation of this sub- In writing this book I realize that I ject. Such is to be expected with the di- will sometimes be misunderstood. I am versity of beliefs and behavior that charac- writing from the position of a house- terize Christendom in these days. church existence of church function. We must be patient with one another Concepts as “local church,” “autono- as we seek to understand the paradigm mous” and “independent” are generally from which we speak. If we miss one not a part of the vocabulary or practice another in our communication, stop for of those who are involved in networked a moment and consider the fact that the house churches. The behavior of house early church did not assemble in purpose- church networking is inherent fellowship built church buildings as it does today. through freedom in Christ. The betrayal The early Christians, therefore, did not of this fellowship, as witnessed today in define a “local” church as an assembly Christendom, was foreign to the vocabu- that could exist in the same city without lary of the early church. Denominational being in full fellowship with other assem- structures were developing in the early blies of Christians in the same city. All church, but the early Christians’ dealing Christians in cities were in fellowship with the problem was different from how with one another regardless of where they we deal with the problem today. It was assembled on Sunday morning. Since I different because of the difference be- am writing from a house church paradigm tween the division in Christendom today of church function and assembly, please and that which was in the first century keep in mind that my focus is on fellow- church. ship among Christians, regardless of The first century church was house- where they assemble. I am willing to risk church oriented in its assemblies and any misunderstandings for the sake of function. It is for this reason that we do dealing with a New Testament function not see denominational vocabulary used of the early Christians among themselves, in the New Testament to explain the ex- not as we see the divided behavior of the istence and function of the church. Be- diverse religions that are scattered here cause of our denomi- and there throughout our communities to- national function to- day. I ask for your patience, therefore, House Churches day in many churches, as we work through some very direct and we have invented our Seek Fellowship, challenging material concerning a major own words which Now Exclusion. challenge that I see in the church in par- carry with them into ticular, and Christendom in general. the Bible definitions that are often for- I say this knowing that our human eign to the New Testament. And herein nature is to seek fellowship with others we sometimes fail to communicate. Our in a common group, and often develop

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 15 those with whom we fellowship as an be as forbearing with others as possible exclusive group. We are, after all, hu- in our efforts to evangelize the world to man. It is only that we must recognize the glory of God. our tendency to be exclusive, and thus Chapter 1

Initiating A Restorational Paradigm Shift All religious groups are now in a than divided. There is a united cry for world that is burdened with a history of a restorational paradigm shift out of sectarian attitudes that have given rise to our present denominational situation and perpetuated a mass assortment of in- in order that we be able to fight to- stitutional denominations. Admittedly, gether against the worldwide attacks some are content to remain as is in this of Satan that are before us. arrangement in order to retain sacred re- Taking a stand for a restorational ligious heritages. Others are guarding po- paradigm shift involves great risks for sitions and power, salaries and pensions. those who would initiate such. Restora- But anyone who is tion involves great change and people do familiar with the fruit not like change. Nevertheless, in order Pleas Are Going Up of sectarianism can- to get to where we must be for the glory not seriously justify To God of God, we must risk the struggles that the resulting denomi- For Restoration. come with change. In the midst of change nationalism that we from the old to the new we must have see in the world today. The very nature standing before us those who are bold of the fruit is contrary to the brotherhood enough to say, “We must obey God rather of the universal church. It is a denial of than man.” the oneness of the body about which God Change in and of itself does not nec- has spoken to us through His word. It is essarily assume that restoration is occur- a hindrance to world evangelism in a non- ring. When sincere people come to a re- Christian world. It is a hypocritical proc- alization that they are not what God lamation of the one body while at the would have them be, then change occurs. same time practicing many bodies with They then determine that efforts must be many heads. For this reason, there is made to renew commitment to the word throughout the world a choir of pleas go- of God. Because ing up to God that there be a renewed we perceive that we focus on a restoration to the simplicity Radical Restoration are not as we should of the first century church about which Is Often Needed be, we thus make we read in the New Testament. These In Order To Get Back small changes here pleas are based on a common desire that On Track With God. and there in a re- we advance into the future more united vival effort to get

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 16 ourselves back to the prescribed behav- we stand in relation to what God intended ior that God intended should be charac- we should be as the New Testament teristic of His children. And because we church. make a few minor adjustments, we com- Not for one moment do I believe that fort ourselves in the fact that we have re- the whole global church has ever gone pented and restored the prescribed divine into apostasy. The church has historically directives of God. However, the changes existed since the day the first believer are often only cosmetic in the sense that came out of the waters of baptism on the they are simple religious cultural adjust- day of Pentecost. Simply because re- ments. They are not the radical paradigm corded history does not mention the ex- shift that is often needed to get back on istence of the faithful throughout every track with God. century since then, does not mean that The same efforts to change often oc- they did not exist. When times of Dark cur when a new generation emerges. We Ages occur in world history, the church make behavioral changes in church or- will always exist underground as sincere ganization, assembly order, worship men and women maintain the faith in the styles, or cultural encounters with one an- midst of persecution and doctrinal apos- other in order to accommodate the new tasy. Nevertheless, there are churches of generation. When the changes are made, cities who will lose their first love. relief from some tension is often enjoyed. Candlesticks will be removed and placed While sparing ourselves from delving in other cities. If you feel that the candle- into real issues that deal with the funda- stick of the church in your city is about mental nature of the church, we feel that to be removed, it is time for a restora- we are now set for another decade or two tional paradigm shift. of “peace” in the ranks of the redeemed. Since a paradigm is the very founda- Making cultural adjustments is im- tion upon which we function in every as- portant and necessary. Making changes pect of life, it is very difficult to make in a revival effort to restore our zeal for paradigm shifts. After being initiated, the Lord is also necessary. But what hap- they are even more difficult to maintain pens when those who claim Christ and since we have a profess to be His church are so far re- longing for the Religious Pardigms moved from the original intent of God good old days Shift With Difficulty. that the “church” itself can no longer be back in Egypt. identified as the original church from The initiation of which it has strayed? Every generation a religious paradigm shift is painful and of Christians must continually ask them- its maintenance in the church promotes selves this question. Since individual as- great struggle, and often an environment semblies of the church are always one of chaos, depending on the extent of the generation away from apostasy, we must shift. Paradigm shifts are difficult to gen- deal directly and be specific about where erate simply because the group who must

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 17 carry them out in their behavior often do evil against you for My sake” (Mt 5:11). not recognize that they must be made in It was religious people who persecuted the first place—the majority is always Paul from city to city. It was religious content with the traditional. But when people who stirred up the Jewish crowd we recognize that a shift must be initi- in Jerusalem to kill Paul (At 21:27,31). ated in order to get back to that which is As a result of this effort, chaos resulted necessary, the traditional culture of the (At 21:34), the same chaos that prevailed group that must make the change is so in Ephesus when religious worshipers of strong that the leading movers and shak- Diana felt threatened by the religious ers are often shouted into obscurity and paradigm shift that was taking place in often out of the group itself. And so, the the city (At 19:24-41). Religious para- group continues as usual, having cast its digm shifts are difficult and come with “Jeremiahs” into pits and stoned its great struggle. Nevertheless, when they “Pauls” in order that the group might re- are in the direction of truth, they must be main at ease in Zion. made, regardless of the struggle that The challenge of initiating religious comes with the shift. paradigm shifts —this is just a modern In order to resist the restorational religious term for religious restoration— paradigm shifts that occur in religious is that “chaos” (struggle) is an essential bodies, some leaders randomly throw part of the program. When changes must around “dividing-the-church” statements be made, there is always a level of ten- in an effort to guard and maintain the old sion that is generated within the group. and traditional. Such statements are usu- The fellowship that is going through the ally made in order to intimidate those shift (restoration) usually does not like who seek to restore what they see as nec- or understand the struggle that is caused essary to get us back on track with God. by the change. The chaos, or struggle, is Unless the change is in fundamental doc- usually viewed in a negative sense, and trine, such statements are only the frus- thus those who are engaged in the trated efforts of those who either cannot struggle usually increase the tension by deal with change itself or feel threatened their efforts to resist the change. by the new order that is struggling to be The Holy Spirit warned the early born out of the chaos of change. “Divid- Jewish Christians that they would expe- ing-the-church” statements usually come rience the turmoil of the paradigm shift from those who have long forgotten how that would transpire in their lives as they to distinguish between fundamental law moved Israel from Judaism to Jesus. and the opinions and traditions of men. Resistance to the shift put Jesus on the Because of their inability to allow free- cross. To His disciples, Jesus said that dom in matters of opinion and tradition, persecution would come from religious some simply view paradigm shifts as “di- people who would “insult you and per- viding the church”. secute you and falsely say all kinds of All societies go through periods of

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 18 change and subsequently social chaos in and thus we must not regret the chaos times of struggle. These are times when that comes with the change that group the mores of society are being trans- discipline produces (Hb 12:5,6). Because formed. They are times of transition, a God loves us He will discipline us into change from the old to the new and dif- being what we should be as His children. ferent; wineskins are being torn asunder If we move into burdening ourselves with as society spills forth something new. many traditional burdens that cannot be This is simply a process of life. It is not born, then He will generate a shaking of something good or His church in order that we rid ourselves bad within itself. It of nonessential baggage that holds the is simply a process of The Church Must church back. cultural and social Separate Herself The same principle of social and re- change that continu- From Divisive ligious chaos lies behind the parable of ally happens within Traditions. the tares. During the social and religious the social dynamics chaos that prevailed at the end of the Jew- of people. Paul recognized this social ish State in the first century, Jesus said phenomenon and applied it to the Corin- that “the righteous will shine forth as the thian church situation. “For there must sun in the kingdom of their Father” (Mt also be factions among you so that those 13:43). The end of the Jewish State was who are approved may be made known in the providence of God. The end was a among you” (1 Co 11:19). And for this time when God was shaking national Is- reason, there must be times when the rael in order to manifest those who were church divides from traditions that have Israel by faith in the kingdom reign of a been bound as law. If no division comes, new King. God produced the social and the church moves straight into the religious chaos during this time in order oblivion of man-made heresies. to bring forth that which was new. This If our hearts are sincere and our goal was the encouragement of Hebrews is to restore the simplicity of God’s will 12:28 which was written in our lives, then struggle refines our during this period of shak- faith. We thus do not despise the struggle God’s Shaking ing. Throughout the forty- that comes with restoration. Out of fac- Initiates year period of shaking be- tions (chaos) come forth the manifested A Paradigm tween the establishment of new. The old is peeled away in order to Shift. the church on the day of reveal the approved. Unfortunately, we Pentecost in A.D. 30 and always view the time of faction (chaos) the final destruction of Jerusalem in A.D. as something that is always wrong. But 70, the “approved” were “receiving a Paul knew that at times such must hap- kingdom that cannot be shaken.” Dur- pen in any group in order for God to ing this time of shaking, the traditions of prune away that which hinders the growth Judaism were being shaken out of Israel of the group. Group discipline prunes, in order that the true Israel by faith be

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 19 revealed by her obedience to the truth. which they are presumed to be leaders God’s shaking at that time was a religious are often against restoration simply be- paradigm shift. cause of their resistance to the traumatic We must not sacrifice the task of change and struggle that comes with res- restoration for the sake of avoiding the torational paradigm shifts. struggle that accompanies the very Are religious groups with centuries nature of the restoration process. In of established and embedded traditions the midst of the shaking that restoration beyond correction? As a whole, they to biblical authority generates, struggle probably are. If their leadership is driven is inevitable, and thus inherently neces- by less than admirable motives, they are sary, regardless of whether it is appreci- usually destined to oblivion in a sea of ated. Struggle in res- religions that are moved toration forces us to and perpetuated by a Struggle wonder about where leadership that seeks to Institutional Initiates we stand. Subse- maintain dominant roles Religions Self-Examination. quently, the honest among innocent follow- Intimidate and sincere wander ers. I do not mean to be Followers back to God’s word. If we are the “ap- fatalistic, but the major- Into proved” of which Paul spoke, it forces ity of institutional Comformity. us to reevaluate our teaching and our churches and their lead- hearts. We are forced to look into the ers usually do not seek to mirror of God’s word and reevaluate our abandon their heritage for the sake of res- own hearts and motives. Out of this self- toration. History books are not filled with evaluation, a new spirit emerges. A new examples of whole movements making generation of believers is established on change in order to restore simple New a course back to the Bible in order to ad- Testament Christianity. Restoration is a vance closer to the Father into the future. rare phenomenon in the history of Chris- When a group becomes legal in its tendom. doctrine and entrenched in its traditions Because of the subconscious nature and institutionalism, or blindly subser- of our habitual behavior, we are naturally vient to dominant personalities, it is of- resistant to change. This resistance ten beyond repair. The leaders of such makes us victims to the bondage of the groups see restorational paradigm shifts majority. In this religious cultural bond- only as “division in the church”. They age, individual thinking is sacrificed for are thus resistant to the struggle in the collective harmony. Individual relation- midst of the shift because either their own ships with God are lost in the maze of positions, control, financial support base, conformity to the dictates of group heri- or legalistic doctrine is under attack. The tage. Private conclusions to Bible stud- attitudes of such leaders make it difficult ies are concealed in order that one not be for them to change. The churches for judged by the group to be a revolution-

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 20 ary or simply controversial in attitude. in an effort to correct injustices, to make The result of this natural phenomenon of the religious group more culturally ac- religious resistance is that groups carry cepted, or reorganized with a new lead- themselves away into a religion that is ership. The reformist seeks to cut off of- created after their own habitual beliefs fending appendages of tradition, doctrine, and behavior. Affecting a paradigm shift behavior, and sometimes dominant lead- to restore primitive Christianity in this ers. With surgical precision, reforma- environment becomes the exception to tion efforts are very carefully carried out the rule. The further away from the origi- in order not to cause discomfort to the nal the present has strayed, the more pain- whole. In an effort to make the group ful and unlikely the shift back to the origi- more healthy, the reformist is content nal. with surface reforms whereby the reform- This brings us to the threshold of ers and the reformed are reassured that whether one can stimulate a restoration they have satisfied the will of God to or reformation in those religious institu- draw closer to Him. The reformist seeks tions that are global and financially net- to keep the group from as much pain as worked through dominant religious struc- possible in order to make course correc- tures and church synods. If we initiate a tions. The reformist is generally not a restoration, or even a cosmetic reforma- wave maker. Neither does he like to dis- tion, we must understand where we are pose of old wineskins. going and how we are going to get there. And herein was the dilemma of Biblically blind paradigm shifts are Wesley, Luther, Calvin, Zwingly and a useless and confusing when dealing host of other reformers. The apostasy of with God’s business. In the religious the Christendom in which they lived and world, if they are not directed by the word worked was strong. The “church” of their of God, they are only organizational ma- day was far removed from the original. neuvers that are orchestrated by the It was so far removed that they could be whims of fallible leaders and not the only reformers, not true restorationists. Spirit of God. Because of the tremendous dominance of In order to make changes, some have the Catholic Church over the minds of taken the road of reformation. But ref- the people in the religious and political ormation is only an effort to reform an world, it was difficult for them to think existing structure. It is an effort to re- freely without the influencing baggage work the old frame- of an apostate church. The reformists, work in order to therefore, could thus initiate only reforms Sometimes come up with some- in the midst of great opposition, which Restoration thing that is only re- opposition sent some of them to their Is In Order, designed. Small or deaths. A generation away from their Nor Reformation. large changes are initial and personal efforts, their follow- made here and there ers simply canonized their leftover re-

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 21 forms for survival in the midst of tremen- tament Christianity. Nothing ever dous opposition by the dominant Catho- changes for the true restorationist. There lic Church that continued to launch per- are always those of the status quo apos- secution against them in the centuries that tasy who desire no pain that comes with followed. Nevertheless, we must take our religious paradigm shifts. There are al- hats off to these brave reformists who ways those who seek to guarantee posi- took a stand against an apostasy that con- tions and power. Nothing has changed tinues even to this day. Though they did since the dominant religious leaders of not give a restoration heritage to their fol- Jesus’ day schemed and carried out a plot lowers, they at least took a stand against of murder against the Son of God. the established apostate religion of their In view of the consequences of apos- day. tasy, it is imperative that we seek a resto- In the decades and centuries that fol- rational paradigm shift, not the simple lowed the reformation of the 1500s and cosmetic efforts of a reformation effort. 1600s, reformed churches drew up creeds Restoration is an effort to go back to our and manuals in order to guarantee their original religious roots, back to the origi- survival and the allegiance of adherents nal divine directives that are not encum- to their particular denominations. We are bered with the legacy of man-made doc- thus left with a legacy trines, traditions and misguided heritages. of groups out of the Restorationists are interested in redefin- Reformation who are The Reformers ing the accepted paradigm in order to re- denominated from Failted To institute the original for the sake of the one another. Their Embed future. In fact, the restorationist is not past and present in- Restoration willing to make a simple shift in order to ability to affect true Thinking In seek the original. He is willing to read- restorational para- Their Theologies. just his foundational world view in or- digm shifts has only der to set himself on a return to what God set them on a road originally intended His church to be that has circled around to bring them back throughout the centuries until Jesus to the roots of their birth. They are now comes for His bride. And in view of our the opposition to restoration as was the present religious environment, this is a Catholic Church to the Reformation. paradigm shift from the existing sectar- Nevertheless, some in this present envi- ian denominational thinking and behav- ronment are again standing up to write ior of Christendom to a paradigm that is theses on church house doors in order to based on the principle of New Testament affect either reformation or restoration. relational Christianity. The union of the present denomina- The intention of the restorationist is tional world is the new “Catholic noble in reference to remaining outside Church” which now persecutes those the confusion of religious denomination- who seek restoration of simple New Tes- alism in order to restore the original sim-

Dickson Biblical Research Library Initiating A Restorational Paradigm Shift 22 plicity of rela- in thinking, denominational thinking will tional Christian- be used to initiate restoration. But what ity. Every resto- If We Are Not we end up with is just another legalistic rationist must at Restorationists checklist that is justified with proof texts some time make In Our Thinking, and a fellowship a break with the We Are Doomed To that is just an- status quo in or- Religious Confusion. other denomina- Correct Hermeneutical der to get on tion. It is only Tools Will Guarantee with what God natural to do this A Correct Destination. wants done. Unfortunately, the very na- since our tools ture of his plea lends him to being kicked for reconstruction and restoration are out of many synagogues, stoned and left usually formed after the hermeneutics for dead. Nevertheless, unless we have that got us into trouble in the first place. among us those who continually chal- It is for the preceding reason that it lenge us to rethink our positions and poli- is difficult for those who believe that they cies in reference to the word of God, we have a copyright on restoration heritage are doomed to obscurity in a world of to make restorational paradigm shifts. man-made religions. Their “restorational theology” and obses- It should always be our desire to sion with quotations from their restora- search the Scriptures in order to discover tional fathers often becomes distorted in and restore fundamental principles. Not the traditional heritage of their group. to be restorationist in thinking would They claim that the result of their resto- doom us to being just another man-made ration theology is evidence of the fact that denomination. It would condemn us to their thinking is correct. They thus do the futility of man-made organizations not perceive that their system may be and religious unions that are worked out flawed with a legalistic definition of that by the manipulations of fallible men. which they seek to restore. Their often However, restorationists often make arrogant claim to restoration heritage a common mistake when seeking to re- handicaps their ability to question the store what they conclude is the original premise upon which they seek to restore New Testament church. They use the New Testament Christianity. Those who fundamental thinking that established are of such movements often carry on the present traditional paradigm in or- throughout history in their own theologi- der to construct a new direction that cal cocoon in a denominated fellowship is supposedly “patterned” after the of churches wherein they have pacified original. In other words, if the church is themselves that they are the sole saved presently legalistic, one will often use a because they have engineered real resto- legalistic formula in order to restore the ration. But the denominating of their fel- 1st century church in the 21st century. Or lowship from within is evidence that if the church is presently denominational there are flaws either in their hermeneu-

Dickson Biblical Research Library The Origin Of Sectarianism 23 tics or the institutional baggage they have our compass is in calibration, we will picked up from their religious neighbors arrive on course. on their journey. In order to arrive at a correct desti- We must understand the essential task nation, it is imperative that we focus our of what we are doing in order to be true attention exclusively on Jesus and His restorationists. A paradigm is the very word. We owe much to our reformation foundation of our beliefs and behavior. and restoration fathers. They have given It is our beliefs that will take us into the us a heritage of reexamining ourselves future, because upon them our behavior at any one point of history. However, in is based. In the task of restoration, we our quest to look objectively into the are dealing with our world view of reli- word of God for direction to be simple gious behavior and how we establish Christians, we must be on guard not to what we feel is fundamental for belief. be diverted by the tremendous influence The maintenance of our world view de- of our heritage. Our desire, therefore, is pends on subconscious mental structures not to burden ourselves with footnotes that give order to our conscious think- from those who have gone before. It is ing, and subsequently, order to our lives. our task to focus on the One who is be- How we establish the foundation upon fore all. Only when He becomes the sole which we plan and direct our course is directive of our purpose will we arrive at critical to the success of our journey. If any satisfactory destination. Chapter 2

The Origin Of Sectarianism Denominationalism is generally cific group. Whether for negative or posi- caused when a sectarian attitude is car- tive reasons, the sect develops its own ried out in the lives of those who seek to identity, and thus becomes a denominated separate themselves religiously from oth- group commonly known in the religious ers with whom they disagree on one or world as a denomination. more points of difference. Sectarianism A sect is first considered such by its is an attitude that is manifested by the original fellowship, who for some rea- practice of denominating believers from son, has considered the sect not to be in one another because of either doctrinal conformity with either the beliefs or be- creeds, institutional organizations, domi- havioral norms of the original fellowship. nant personalities, or religious traditions. Christianity was first identified as a “sect The sectarian uses one or more points of of the Jews” by idolatrous people who difference in order to gather a group of knew little of its origins and teachings believers under his control, and then and some Jews who were distant from separate that group from other groups in Judea (At 28:21,22). However, when the order to maintain the identity of his spe- general populace of the Roman Empire

Dickson Biblical Research Library The Origin Of Sectarianism 24 eventually understood more about the their initial efforts of reformation, they doctrinal orientation of Christianity, it denominated themselves both from the was not identified as a sect of the Jews. Catholic Church and from one another. It was identified as an indigenous belief They stand divided among themselves to- that was based on Christians’ belief that day as a testimony to the fact that the prin- Jesus was the Messiah, Son of God and ciples that gave birth to their origin were Savior of the world. flawed. Those Jews who were steeped in Ju- Today, we must understand sectari- daism did not consider Christianity a sect anism in the context of a Christendom of the Jews. They saw it as an apostasy that is made up of a host of denomina- from Judaism. When the early Christians tions that have centuries of heritage be- denominated themselves from Judaism, hind them. The birth of any denomina- they did not become a denomination af- tion may first have its origin in a desire ter the nature of the denominations we to get back to God and His authority in see today in the Protestant world. It was our lives through His word. But what divided from Judaism simply because often happens is that most of the Jews did not accept Jesus as a sectarian spirit sets Judaism Was the Messiah. Christians thus stood alone in among those who Denominated in a world of non-Christian religions be- seek restoration. Over Controversial cause of their faith in Jesus as the Christ When this spirit sets Issues. and Son of God. This did not make the in, the restorers de- church a denomination since denomina- nominate them- tionalism is generally defined as division selves from one another, and thus new among those who do accept Jesus as the denominations are formed within the res- Messiah. In fact, what is prevalent to- toration movement. In order to maintain day in the denominational world would this separateness, each group establishes be an embarrassment to the early church. both traditional beliefs and systems of In our present-day situation, a reli- control in order to guarantee that those gious group usually first develops as a who align themselves with each particu- sect from its original religion of birth. lar party remain identified and separated Once the new faith develops identifying from other parties. characteristics, it is considered a denomi- Once denominations are formed, a nation that stands alone because of its sectarian spirit works as the engine to unique beliefs or behavior. This road to maintain the continuation of the denomi- denominationalism is the one that has nation. The truly sectarian person thus been taken by many present-day tradi- sees things from the viewpoint of “us and tional denominations throughout the them.” He draws lines, establishes world. Many of these groups were ini- camps, and seeks to establish a vocabu- tial efforts to reform the Catholic Church lary and list of teachings that would iden- during the Middle Ages. However, after tify the uniqueness of his particular group

Dickson Biblical Research Library The Origin Of Sectarianism 25 in the midst of an assortment of other de- The uniqueness of the teachings of nominations who have done the same. each party denominated Judaism. For ex- The establishment of some system of ample, in reference to the resurrection, control guarantees the allegiance of the the Sadducees did not believe in the res- members to the group, and thus they are urrection, whereas the Pharisees did (At led to compete with other established 23:8). The Sadducees rejected the au- groups. When these factors are enacted thority of the prophetic books, but the and maintained by every denomination, Essenes (the Qumran community) highly a sectarian attitude has thus given birth regarded them, establishing a community to and maintenance of another denomi- that worked specifically to make copies nation among churches. of these Old Testament books. The Phari- The New Testament is not without sees simply regarded them as divinely in- examples of some disciples who mani- spired commentaries of the Torah fested a sectarian spirit. In their spiri- (Pentateuch). There were other issues of tual formative years, some of the Jewish controversy as marriage and divorce, the disciples sought to bring into the church Sabbath and tithing. Over each belief the sectarian spirit that was common great controversy often occurred in the among the Jewish leadership of their day. religious community of Israel. Alle- From their initial behavior, some of the giance to a particular group or school of early disciples first viewed the ministry thought was very important. If one were of Jesus as the development of just an- zealous in his beliefs, he would be the other sect of Judaism. disciple of a particular teacher by identi- fying himself with the teachings of that A. Within Judaism a sectarian spirit teacher and the sect he represented. divided the Jews. The disciples of Jesus thus grew up in a religious atmosphere where discus- Though religiously divided into sev- sion, if not outright debate over theologi- eral minor schools of belief, the three cal issues, was the nature of Jewish reli- major sects of the Jews were represented gious training and behavior. They grew by the Pharisees, Sadducees, and the up in an environ- community of the Essenes. The Phari- ment wherein sees and Sadducees were dominant reli- Jews aligned A Sectarian- Spirited gious leaders who represented two dis- themselves with Person Views Others tinct groups in the Jewish religious struc- a particular As Sectarian. ture that were on many issues in conflict teacher and his with one another. The Essenes were a unique interpretation of the Torah and the sect to themselves and less confronta- Prophets. We would assume, therefore, tional than the groups represented by the that when they were discipled to Jesus, leadership of the Pharisees and they would initially bring into their ranks Sadducees. a sectarian spirit by which they would

Dickson Biblical Research Library The Origin Of Sectarianism 26 first see themselves as a part of the “Jesus would view Christians as just another sect sect,” as opposed to the other sects within of Judaism. In fact, when Paul was on Judaism. trial in Caesarea, Tertullus, who repre- Because the sect of the Pharisees was sented the Jewish religious establishment, very legalistic in their interpretation of said of Paul that he was “a ringleader of the law, they were considered the group the sect of the Nazarenes” (At 24:5). with the strongest feelings and behavior When Paul approached Jews in Rome who of sectarianism. During the end of His were distantly removed from happenings ministry, Jesus strongly condemned their in Jerusalem, they initially said to Paul, legalistic behavior. “Woe to you scribes “We desire to hear from you what you and Pharisees, hypocrites! For you think, for as concerning this sect we know travel sea and land to make one pros- that it is spoken against everywhere” (At elyte. And when he is made, you make 28:22). Unbelievers were speaking every- him twice as much a son of hell as your- where about the “sect of the Nazarenes.” selves” (Mt 23:15). The Pharisees made It was the nature of the religious environ- Gentile proselytes “twice as much a son ment of Israel to encourage people initially of hell” because the Gentiles were first to view Christianity as just another diver- dead in their paganistic beliefs before gent sect of Judaism. they were proselyted to the scribes and The church was initially viewed as Pharisees. They were dead again when just another sect of Judaism, which ac- brought into the religion of the scribes cusation betrays the nature of Judaism, and Pharisees, which religion was not that it was very divided within by a sec- true Old Testament faith, but a mixture tarian spirit. This is what we would ex- of Jewish traditions and Old Testament pect when men come to the point of re- (Mk 7:1-9; see At 26:5; Gl 1:11-14). At jecting the word of God in order to main- the time Jesus spoke this stern message, tain their religious traditions (Mk 7:9). the Pharisees were keeping these Gentile When religious traditions and personal proselytes from the truth by their system- dogma become the major player in de- atic control of religious intimidation. termining our foundation for faith, then The Holy Spirit referred to the a sectarian spirit becomes the guiding Sadducees as the “sect of the Sadducees” rule to determine the camp in which we (At 5:17) and the Pharisees as the “sect of seek to dwell. When we exalt particular the Pharisees” (At interpreters of the word above others, 15:5). It is not diffi- then we lend ourselves to being sectar- The Sectarian cult to understand, ian, and subsequently, partisan in our re- Considers therefore, that after lationships with one another. Party Loyalty the church was estab- Above Individual lished, the Jewish re- B. The disciples manifested a sectar- Liberty. ligious leaders and ian spirit during the ministry of unbelieving Gentiles Jesus.

Dickson Biblical Research Library The Origin Of Sectarianism 27 Since James and John grew up in the was out there working for Jesus, but not religious establishment of Judaism, we working in direct fellowship with their would not be surprised to see that these specific party. sons of Zebedee would lead among the John, who represented the disciples disciples with a Jewish sectarian spirit. who were with Jesus, manifested a sec- After all, they were the sons of the influ- tarian party spirit that would be contrary ential Zebedee, and to the nature of the church that was yet thus as children, in the near future. Jesus thus responded though they grew up Union Is Produced to John, “Do not forbid him, he who is in Galilee far from By Conformity To not against you is for you” (Lk 9:50). Jerusalem, were Established Man- When one has a sectarian spirit, indi- personally known Made Codes. vidual loyalty to parties is more impor- by the inner circle of tant than the righteous work others are Jewish religious leaders in Jerusalem (Jn doing in the name of Jesus. To the sec- 18:16). They were known as the “sons tarian, loyalty to Jesus is confirmed by of thunder” because of their zeal to main- loyalty to a specific party. tain their beliefs in the midst of hostile The sectarian focuses on party loy- religious debate (Mk 3:17). They grew alty when teaching and working in the up in the atmosphere of Pharisaical be- name of Jesus. He seeks to maintain his havior, and thus manifested the sectar- sect by focusing on fellowship with a ian spirit that prevailed among different specific party of members. He feels that sects within Judaism. When men grow his loyalty to Jesus is dependent on his up among the sects, they often bring such loyalty to his sect. It is for this reason a spirit into the church when converted. that the one who displays a sectarian On one occasion during the ministry spirit develops a systematic theology that of Jesus, John came to Jesus and spoke is a mixture of doctrines, traditions, meth- as the representative of other disciples ods and opinions by which he can iden- who found someone who was working tify those who are loyal to his party. He in the name of Jesus, but not with them. calls on those who would seek fellow- John said, “Master, we saw one casting ship with him and his particular sect to out demons in Your name, and we for- express loyalty to the established doc- bade him because he does not follow trines, traditions and opinions of his sect. with us” (Lk 9:49). It was not that the He often requires members to sign mem- exorcist did not follow Jesus. John used bership cards that bind the consignees to the pronoun “us”. The exorcist was not the rules and regulations of his particu- doing his work as a part of what John lar religious club. viewed as Jesus’ party. He was not in Sectarianism can also be manifested their “sect” and a part of their fellowship. in those who place membership with one The problem was that John and others group to the exclusion of others. He is could not accept the fact that someone the one who will disfellowship an entire

Dickson Biblical Research Library The Origin Of Sectarianism 28 church that does not conform to his set thian case, allegiance to particular of doctrines, traditions, methods and preachers denominated the Corinthian opinions that separate his group from oth- church into different parties. Loyalty to ers. He seeks to guard the purity of his a particular preacher became the identi- church, which purity to him is based on fication of the party to which one showed compliance to a catechism of beliefs and loyalty. methods. By demanding compliance, he We might assume from the above sce- thus maintains the separation of his group nario that different house churches were from others who would seek their loy- established in Corinth through the min- alty. istry of Paul, Apollos and Cephas (Pe- Sectarianism is always manifested in ter), all of whom worked in Corinth at the heart of the one who is obsessed with one time or another. others “stealing his sheep” from his cov- I believe Paul is be- eted group. As John in the context of ing sarcastic when Sects Seek Leaders Luke 9, he sees others as “not of us,” and he throws in “I of They Campion thus views others as opposed to his party Christ” in the list of To Identify (church). Since the sectarian does not the denominated Their Party. discern the universality of the body of parties who were Christ, his prayer for unity is actually a calling themselves plea for union within his group or fel- after different men. He does so in order lowship of churches. He seeks for a to shame them concerning their divisive union of all those who will conform to attitudes. He would be sarcastically ask- his established code of conduct, meth- ing, “Are there not any ‘of Christ’ among ods and the traditional interpretations of you?” The point is that when one is truly Scripture that are characteristic with his of Christ, he cannot be “of Paul,” “of particular party. Apollos,” or “of Cephas.” Paul would write the same rebuke C. The Corinthians manifested a sec- today to any community as he did to the tarian spirit. Corinthians. Different “pastors” throughout communities today have es- I think there was some sarcasm in tablished their particular groups, whose Paul’s statement to the Corinthians for members give allegiance to these men the sectarianism they manifested in their and their churches. Because the local allegiance to different individuals. Paul preacher is the center of reference to the wrote, “Now I say this, that each one of entire program of the local church, a sec- you says, ‘I am of Paul,’ and ‘I of tarian spirit is developed among the mem- Apollos,’ and ‘I of Cephas’ and ‘I of bers in order to retain the commitment Christ’” (1 Co 1:12). Sectarianism ex- of the members to each particular group. ists when different groups give allegiance Allegiance to the preacher becomes the to favorite personalities. In the Corin- manifestation of a sectarian spirit among

Dickson Biblical Research Library The Identity Of Sectarianism 29 the members. Paul would also give to In order to affect a restoration to be these churches the following plea he gave “of Christ” and to be “perfectly joined to the Corinthians: “Now I urge you, together in the same mind and in the same brethren, by the name of our Lord Jesus judgment”, we must make the same plea Christ, that you all speak the same thing, today. Individuals must be urged to be- and that there be no divisions among you, have as members of the one church. By but that you be perfectly joined together being the one universal church we will in the same mind and in the same judg- answer the prayer of Jesus. ment” (1 Co 1:10).

Chapter 3

The Identity Of Sectarianism It is easy to become sectarian in our sal church. His emphasis is on proselyt- own spirit at the same time we are de- ing people to his “local” church and less nouncing others for being sectarian. It is on converting people to Jesus. A sectar- for this reason that it would be good here ian person would promote party loyalty to list some points that identify what it to a particular local congregation or means to have a sectarian attitude, belief preacher over another. He would assume and behavior. that two local congregations within close Becoming sectarian in our attitudes distance of each other is something about which I have found would be in competition we often become very apathetic in check- with one another for The Church ing our own thinking. The fact that we converts and members. Exists Because assert ourselves against some group we In this supposed compe- Of Christ. consider to be a sect often leads us to tition between local think that we cannot become the same. churches, the sectarian individual would Because this often happens, it is neces- exalt the works or assets of his particular sary to identify a sectarian spirit in order church over that of another. When this that we guard ourselves from develop- practice becomes common with a group ing an exclusive spirit that keeps us away of churches in the midst of a denomina- from one another. tional world, the sectarian preacher seeks to emphasize the church instead of the A. Sectarian fellowships exalt church Christ of the church. He seeks to build over Christ. his church camp rather than bring people to Jesus. One is sectarian when he promotes With a belief that church is empha- allegiance to a particular body of believ- sized over Christ, the person with a sec- ers as opposed to Christ and the univer- tarian spirit often accuses others of “steal-

Dickson Biblical Research Library The Identity Of Sectarianism 30 ing sheep” if they infringed on the mem- from one another. How can Christians bership of his flock. Since the stolen who happen to meet in two different as- sheep would leave his particular congre- semblies in the same community not gation of believers, the sectarian would work together as members of the one glo- pronounce his sheep as “stolen”. His bal church? party loyalty to a particular congregation The typical presence of many would make him feel that his local flock churches within a local community illus- of sheep has been invaded if one of the trates this point. In the denominated re- members of his group is “recruited” to ligious world, there are those of the same attend another group. Those who are sec- groups who believe that they have been tarian after this manner can always be called by God to work in the same com- identified by their use of terms as “sheep munity. What often occurs in the work stealing,” “territory of our church,” and is that the two groups and their preach- “place of membership.” This terminol- ers feel that they are in competition with ogy betrays one’s party loyalty to a par- one another. But has God really called ticular group to the exclusion of others. denominated assemblies and their preachers into competition with one an- B. Sectarian fellowships exalt the local other in the same community? Or is it over the universal. the case that the two groups seek party loyalty, and thus consider themselves as The phrase “local church” is not spe- different “local” churches in competition cifically used in the Scriptures, though with one another? the concept is inferred when Paul ad- The New Testament emphasizes the dressed the “church of God at Corinth” global body of Christ. Even when speak- or the church in someone’s house. How- ing of problems in the church in a par- ever, it is terminology that often betrays ticular area, the inspired writers used pro- the sectarian attitude of those who have nouns as “we” and “us” to explain the lost sight of the universality of the body universality of the church. When discuss- of Christ. It is a term that is often used ing the problems in the church of Corinth, in order to iden- and in the midst of explaining the func- tify a specific tion and necessity of all members, Paul Localized Members group of believ- answered the Corinthian problems with Lose Sight Of ers in a commu- how all members in Corinth should be- Universal Membership. nity who seek to have as members of the universal church. distinguish them- “For by one Spirit we [the global mem- selves from other groups in the same bership] were all immersed into one [glo- community. When there are two “local” bal] body, whether Jews or Greeks, churches in the same community who whether bondservants or free, and we will not work together as one church, then [the universal church] were all made to the two are working denominationally drink of the one Spirit” (1 Co 12:13). He

Dickson Biblical Research Library The Identity Of Sectarianism 31 said that “the [global] body is not one as an organism within each community member, but many” (1 Co 12:14). In this of the world. In their empirical religion context he explained the necessity of each to “see” how many sheep they can get member of the universal body, not just together at a particular location on Sun- the members who happened to live in day morning, they have become “local” Corinth. minded to the point of separating their When writing to the Ephesians, Paul efforts from other members of the body spoke of the church of the Christ. He who are seeking to build the church uni- spoke of the specific universal ministries versally. Their view of the local church of the apostles, prophets, evangelists and encourages them to develop a sectarian shepherd/teachers (Ep 4:11). However, spirit that is manifested in their spirit of he was not speaking exclusively of the competitiveness with other “local” gifts in the church of Ephesus. He was churches. They thus claim sheep, regis- speaking universally. These ministries ter them on a membership roll, corral were set in the universal church “until them together with a work program, and we all [that’s every member everywhere] then make an attendance card in order come to the unity of the faith .... Then we that all sheep are accounted for on Sun- [that’s Corinth, Ephesus, New York, etc.] day morning. will no longer be children, tossed to and Those churches who are sectarian in fro and carried about with every wind of spirit are often introverted in their behav- teaching ...” (Ep 4:13,14). In the pro- ior as a church. They are churches who noun “we”, Paul included the whole focus on themselves. In their programs church in the whole world. Simply be- and behavior they have sworn allegiance cause a New Testament letter was di- to the local church and preacher, and thus rected to members in a particular city, this they often have little or no mission out- did not establish a definition for a local reach. They have no mission program church. The content of the New Testa- outside the mission of recruiting mem- ment letters themselves denies this con- bers who are within driving or walking clusion. The letters were addressed to distance of their location of meeting. If members in a particular location, but their they do convert someone outside driving application was to members throughout distance to the local corral, then they the world. know that the term local will not fit their Those who are sectarian often lose theology. That convert will either have their true identity with the body of Christ to become another “local” church, or for- as a whole by focusing on a local group saken. If you are a local church member, of Christians in particular. In their you know the rest of this story. struggle to build big local churches and A local thinking church is often secure a strong financial base, they often against the establishment of another lost sight of building the body of Christ group within its “territory”, since such is throughout the world as the body works viewed as an effort to detract from the

Dickson Biblical Research Library The Identity Of Sectarianism 32 numbers of the existing local churches. call ourselves. To say we are the church Since the term “local” assumes “terri- of Christ without carrying out the com- tory,” then it is only natural that a sectar- mission of Christ is to plagiarize the name ian-spirited local church would not want of Christ. The point is that what we do another group to set up another territory identifies us as to who we are. If we be- within their territory. They would pro- long to Christ, then we will be carrying claim such as “dividing the church.” out the will of Christ to reach the lost. It is unfortunate that the stronger the feelings are to focus on the existence of C. Sectarian fellowships draw terri- the local church, the less the local church torial boundaries. concentrates on the global mission of Christ. Such introverted churches cease As discussed in the preceding point, to be the assembly of those who send the body of Christ is a global organism evangelists to preach to other areas (Rm that spreads like leaven into the hearts of 10:15). Self-centered Christians often accountable people in every nation, coun- cease to behave after the character of their try, city, suburb, city block, and house of Founder whose commission was to send every world citizen (Mt 13:38). Church His disciples into all the world (Mt exists wherever there is at least one bap- 28:19,20). In their sectarian introversion, tized believer. The body functions as in- localized churches often die as the clus- dividual cells work to supply every need ter of members age and die. The fruit of of the worldwide body of members (Ep sectarianism in a local church is that the 4:11-16). When we view the body of candlestick is eventually removed as the Christ from this perspective, the sectar- local religious social club burns out. ian denominationalism of some local Churches can determine if they have churches is quite evident. The more one digressed into being local religious clubs understands the universality of the body, by whether they work to carry out the glo- the more encouraged one is to remain a bal great commission of Jesus (See Mt part of this body. 28:18-20; Mk 16:15,16). If a local church However, members of a sectarian lo- has no mission cal church often drive across town—if program, then they have automobiles—and pass by fel- its focus is es- The Mind Of Christ Is To low members who are going in the op- chew. How can Globally Preach The posite direction to another assembly. In a group of be- Gospel To The World. their thinking, they will have some imag- lievers say they ined territory for their local church. This are the church of Christ if they are not territory will mentally be drawn as ab- functioning in carrying out the great com- stract boundaries around the local place mission of Christ? We cannot be the of assembly. Driving across town to a church without working to fulfill the preferred assembly is not wrong. We commission of the One after whom we naturally associate with those with whom

Dickson Biblical Research Library The Identity Of Sectarianism 33 we have work and culture in common. claim. Competition implies that we are However, we must guard ourselves in some type of religious game, compet- against excluding others in order to make ing for prospects and members by stak- the drive. ing claims to a specific territory. But I The leadership of an exclusive local see no territorialization of the member- church feels that they as a group have a ship of the body of Christ in the word of territory they must guard. Members of a God. When the Holy Spirit used the sin- sectarian local church will always ques- gular form of the word “church” in the tion the motives of the evangelistic out- New Testament in reference to the saints reach of sister congregations who are in a particular city, He never assigned any evangelizing in what they claim as their geographical boundaries that brethren “territory”. As if the church has less a should claim in order to exclude others territory than the world (see Mt 13:38), from that area (See 1 Co 1:2; At 20:17). the sectarian local church always feels Quite the opposite is true. The New threatened by the local evangelistic out- Testament portrays a universal body of reach of other local churches in their area believers functioning throughout the first who work on a greater evangelistic out- century world. It was a body of Christ reach than the area in the vicinity of their that was thriving as one body in order to place of assembly. evangelize a lost world. The territory was There are no such attitudes or prac- the whole world (Mt 13:38). Church tices in the New Testament. There were politics and dissension over territorial no political maneuverings going on claim jumping was totally absent from among churches in the first century other any discussions in the New Testament than that practiced by false teachers who concerning the evangelistic function of denied fundamental principles of Chris- the church. Such thinking is just not a tianity. Such church politics were prac- part of the New Testament church. ticed by the judaizing teachers of Galatia It is impossible to be territorial as who denied the Christians since the world is our field truth of the gos- of work. To produce areas of labor that The Only Territory To pel by the bind- territorially exclude others is contrary to Which Christians Lay ing of matters the spirit of working together which we Claim Is The World. that God had not enjoy in Christ. Those who would con- bound (See At fine workers to geographical areas of 15:1; Gl 4:17). This threat was discussed evangelism are guilty of excluding oth- and settled through the Galatian letter and ers from their supposed territory and are a meeting of the church in Jerusalem (At generating contentions 15). However, there are no discussions over matters that lead to in the New Testament concerning where sectarian behavior (See Claimed Sheep members should assemble or what terri- Ti 3:9-11). Their spirit Identify Wolves. tory a particular group of brethren should of exclusion spirit is

Dickson Biblical Research Library The Identity Of Sectarianism 34 manifested in their desire to exclude oth- This point is admittedly a very sen- ers from reaching the hearts of men re- sitive subject. It is sensitive simply be- gardless of where those hearts live. cause we cherish our unique names in In Acts 20:29,30 Paul warned the reference to our particular heritage. Nev- Ephesian elders about those with a sec- ertheless, since names for churches were tarian spirit who would practice exclu- never used to separate the saints in the sive attitudes among Christians. “For I New Testaments from one another, then know this, that after my departure griev- we must be cautious about using such in ous wolves will enter in among you, not a denominational manner today. sparing the flock. Also from your own To begin this discussion, it is worthy selves will men arise, speaking perverse to note that translators of the Scriptures things, to draw away the disciples after would have done us a favor by translat- themselves.” When one is critical of oth- ing the Greek word ekklesia with the ers in order to keep sheep in his particu- word “assembly” or “congregation” in- lar party, he is sectarian in spirit. When stead of the word “church.” In doing this, one is paranoid about others evangeliz- we would not only have maintained the ing in his party’s supposed territory, he use of the word today as it was used in is exclusive. When one feels that those the first century in reference to God’s who are under his care belong to him and people, but we would also have placed not Jesus, he is excluding his group from less emphasis on glorifying local assem- others. When one feels competitive by blies. Possibly, we would have been less comparing his group with other groups, aggressive in putting local assemblies of then he is leading his group to be sepa- Christians in competition with one an- rate from others. When one is deroga- other in local communities. With such a tory and judgmental of other groups and translation, the members’ allegiance their work who are near to his supposed would have better remained with Jesus, area of work, he is developing an atti- and a worldwide body and not so much tude within his party that works to sepa- to the local assembly where each mem- rate his group from others. ber supposedly had his or her “member- A sectarian draws groups of disciples ship placed.” away from other groups of disciples. The The problem with using a name for a strength and size of his group is a sup- specific “local” congregation of people posed indication of his ability to main- distracts from the universal nature of the tain a large flock. Unfortunately, one’s church of Christ. When we claim a par- desire to strengthen his own camp to the ticular name, we locally differentiate exclusion of others is an indication of a ourselves from others. We make a “lo- sectarian spirit. cal” church a distinctive part of the whole. The fact is that a local assembly D. Sectarian fellowships claim names of Christians is not separated from the for identification. whole because a group of Christians as-

Dickson Biblical Research Library The Identity Of Sectarianism 35 semble in a specific area or building. The References to Christians were never one body is not composed of several mi- given as exclusive names to either iden- nor bodies. Christians are the one uni- tify exclusive assemblies of Christians or versal congregation of Christ regardless to separate assemblies of saints from one of where they assemble. another. When Paul referred to the One is sectarian when he claims a “church of God that is at Corinth,” he specific name in order to denominate his was not using the phrase “church of God” assembly from other assemblies. In or- as a specific name to separate the mem- der for the members of a sect to be iden- bers in Corinth from other members in tified as a specific group, a name is often other cities (1 Co 1:2). The church chosen so that all members of the group (ekklesia) of God in Corinth met in many might give allegiance to different house assemblies. Since the that particular group with church was meeting in several house as- its unique name. This is Unique Names semblies in the city, then Paul’s use of done in order to establish Are Inherently the singular form of the word “church” the group’s identity in a Exclusive. indicates that the phrase “church of God” particular community. was never meant to separate assemblies When several churches in the same com- of Christians from one another. A church munity do this, names of churches be- is not identified by its assemblies, and come very important in order for differ- thus a name for a specific assembly of ent groups to maintain their unique iden- Christians works to divide one group tities. When a name is used to separate from another. Regardless of the multi- one group of believers from another, then plicity of assemblies that were being con- the name often manifests the spirit of sec- ducted in the city of Corinth, God’s tarianism that exists with those who have people were still “the church of God.” given allegiance to the specific names. When Paul used the phrase “churches The preceding can also happen even of Christ” in Romans 16:16, he was not if a descriptive phrase is taken from the differentiating between many “local” as- New Testament and used as the “official” semblies who were sending their greet- name of a group of Christians. Descrip- ings to a local assembly in Rome. He tive phrases as “church of God” and was simply saying that the assemblies “church of Christ” were never used in the of Christ throughout the world sent their New Testament to separate groups of greetings to the many Christians in Rome Christians from one another. Since there who were also a part of the global as- were no other churches from which to sembly of God’s people. Phrases as separate the people of God, the phrases “church of God” or “church of Christ” were used to identify God’s people in the that are used in reference to Christians midst of an idolatrous world. They were in the New Testament were not meant to not used as names to separate groups of be names of assemblies. They were disciples from one another. meant to identify the ownership of God’s

Dickson Biblical Research Library The Identity Of Sectarianism 36 community, regardless of where that opinions as law. community existed. When several indi- Fellowship Should When Paul wrote to the Christians in viduals do this, then Be Established On Corinth and Rome, there were no reli- the stage is set for gious denominations in either city. confrontation. Truth That Needs Therefore, he could not have been using Sheep are lined up No Interpretation the phrases “church of God” or “churches behind accepted au- To Understand. of Christ” in a denominational sense, or thorities in the fel- in a way by which he was identifying the lowship, years of struggle often ensue. church as a unique body from existing The fellowship is often splintered into nu- denominations. To use these phrases to- merous subfellowships that are identified day in such a manner would manifest a by the unique teachings of the one they denominational spirit, and subsequently consider the final interpretive authority be using the phrases out of the context in for their group. This is why the wide which Paul initially used them. spectrum of denominational churches originated from the Reformation Move- E. Sectarian fellowships promote al- ment of the 1500s and 1600s. This is legiance to unique dogmas of tra- how any fellowship of churches will con- ditional interpretations. tinually divide if the fellowship promotes a hermeneutic that is given to promoting Churches that are sectarian in refer- division. ence to traditional interpretations of When the systematic interpretations Scripture wherein deductive reasoning is of a particular authority are established necessary in order to determine the in- throughout the years of confrontation, the terpretation, are usually engaged in con- interpretations become the dogma that stant struggles. They struggle to deter- define a group as unique. Those who ei- mine correct interpretations that should ther disagree with the accepted dogmas be accepted by the fellowship as a whole. of interpretation, or who do not conform Leaders of such churches often find it dif- to such, are either labeled as liberal or ficult to come to any agreement on opin- disfellowshipped from the group. The ions, and thus authorities within the fel- man-derived interpretations thus become lowship are in constant turmoil in trying the foundation upon which a sect is to establish what is to be considered au- founded. thoritative interpretations for the sect in The sectarian often denominates a order to have unity. church or group of churches on the basis The confrontations within such fel- of identifying those who are “faithful” lowships is inevitable because of an er- to accepted traditional dogmas. Adher- roneous hermeneutic in determining what ents’ faithfulness is determined by alle- God has either bound or loosed. Inter- giance to a particular catechism of inter- preters naturally seek to promote their pretation of the Scriptures. The judges

Dickson Biblical Research Library The Identity Of Sectarianism 37 in these fellowships determine as faith- lieve, not on what a particular assembly ful only those congregations who main- of believers might be known for believ- tain a teaching that conforms to what they ing. In the New Testament, withdrawal believe is the established traditional stan- of fellowship is from individuals, not dard of identity of their party. entire assemblies of saints. The problem with this aspect of the Nevertheless, the sectarian often fails sectarian spirit is that “truth” is usually to understand that in local assemblies of defined according to the beliefs of the the church, individual members must accepted authorities within the fellow- give account for their own beliefs and be- ship of the “faithful” churches. Opin- havior (2 Co 5:10). Seeking to wipe the ions or traditional interpretations of these slate clean by disfellowshipping an en- authorities are the standard by which tire assembly manifests the hardened at- each leader is judged either faithful or titude of a sectarian who has little con- unfaithful. The lawgivers and judges thus sideration for the individual’s personal align churches according to the members’ responsibility and covenant relationship allegiance to their standard of dogma. with God. It manifests a lack of concern Unfortunately, in such situations self-ap- for innocent victims within the congre- pointed watchdogs are allowed to be gation that are disfellowshipped as a dominant figures and are given the au- whole. thority to make judgments concerning We must always remember that cov- who is faithful within the fellowship. enant relationships with God are indi- Another problem in this scenario of vidual. Our relationship in Christ, there- sectarianism is that the watchdogs usu- fore, is individual. Our covenant rela- ally view the church as local denominated tionship with God does not depend on autonomous bodies of believers. This “membership” with an assembly of lends them to having a narrow view of covenanted people. Our assembly is the the universality of the body of Christ and serendipity of our common covenant we personal accountability for oneself before all have with God. We seek to be with Christ. They are thus quick to disfellow- one another, therefore, because we have ship “local churches” who do not con- a common covenant with God in Christ. form to their checklist of established Wherever there are covenanted people dogma of interpretation. In their narrow- throughout the world, I will seek to be ness, they have failed to understand that with them whenever I can. I will seek to the church is not denominated into con- be with them in order to celebrate our gregations that have nothing to do with common covenant through the drinking one another. It is universal. And being of the blood of the covenant. The cel- universal, the membership of each indi- ebration is thus not over the assembly, vidual member is in heaven. Individual but over our common covenant relation- members, therefore, must be considered ship which was made possible by the One on the basis of what they personally be- who made the sacrificial offering. If I

Dickson Biblical Research Library The Identity Of Sectarianism 38 seek to cast out of the covenant those Him on many issues, which issues in- Jesus has covenanted, then I place my- volved discussions over their religious self in the position of being a judge in traditions, not the commandments of reference to God’s covenant with man. God. In the context of Mark 7, it was the F. Sectarian fellowships promote issue of washing hands, pots and pans unique traditions. that caused the controversy. The dis- ciples failed to conform to the religious Sectarianism is manifested by group- leaders’ traditions, and thus they were ing together a brotherhood of assemblies judged “unfaithful” according to the stan- of believers who give allegiance to a par- dard of the traditions. The one who is ticular establishment of human religious sectarian in spirit, therefore, establishes traditions or heritages. Jesus reflected his traditions as the standard by which on this practice in the context of Mark others are considered either faithful or 7:1-9 (See also Mt 15:1-9). In reference unfaithful. He freely argues over viola- to His statements in Mark 7, here are tion of tradition which has become the stages of digression into establishing a heritage of the group. When others do unique fellowship that is based on hu- not conform to one’s religious tradition man religious tradition. In His rebuke of or heritage, the self-appointed judge feels the Pharisees, Jesus said they first began uncomfortable and often behaves in a their apostasy by “teaching as doctrines cantankerous manner in order to bring the commandments of men” (Mk 7:7). violators of the traditions back into con- However, as time progressed, they were formity. Violators are usually intimidated not satisfied with simply teaching their by the dominant behavior of the tradi- man-made doctrines and cloaking them tionalists, and thus they conform to the as commandments from God. They con- wishes of the traditionalists in order to tinued their digression by setting aside maintain peace. This happens over a the true commandments of God in or- period of years concerning many issues, der to keep their doctrines. “For lay- and subsequently a denomination is born. ing aside the commandment of God, you There is usually no pain in a church be- hold the tradition of men ...” (Mk 7:8). coming denominational in its existence They went from teaching the traditions because such takes place over a period to laying aside the word of God. The of many years. next stage finalized their complete depar- ture from the will of God. “All too well G. Sectarian fellowships promote you reject the commandment of God so lawgivers and judges. that you may keep your own tradition” (Mk 7:9). Because they were at this point The binding of either traditional in- in their departure from God when Jesus terpretations or man-made traditions, as came into the world, they contended with pointed out in the preceding two points,

Dickson Biblical Research Library The Identity Of Sectarianism 39 will always lead to lawgivers and judges propagate some twisted imagination of within a fellowship. Such guardians the Scriptures. Fundamental teachings naturally develop simply because there are easy to understand with the simple are always those who seek to preserve principles by which ordinary men under- the fellowship by the preservation of the stand literature. However, when one is unique traditions and heritages that de- driven by questionable motives or a hid- fine their uniqueness. But because the den agenda, his understanding of simple definitive characteristics are traditions, New Testament principles can be quite the defenders are naturally sectarian distorted. against others who have a different heri- Those who seek to defend the unique- tage of traditions. ness of their fellowship and heritage will I am not discussing here teaching in make pronouncements from pulpits that reference to fundamental doctrine. Es- there are some who do not conform to sential teaching is not a matter of inter- his particular pretation. It takes no hermeneutical skills creed or inter- to read that which is plainly stated and pretation. Since Twisted Scriptures Are easy to understand in reference to what he affirms that The Evidence Of A is required for salvation. God did not he “has the Sectarian Spirit. cloak those teachings that are necessary truth” on all for salvation in language that could not matters, he often arrogantly assumes that be clearly un- anyone who would disagree with him on derstood by the any particular issue must be incorrect. He Essentials For Salvation common per- thus seeks to maintain a following Need No Deductive son. The prob- through slander and name-calling to in- Interpretations. lem comes timidate those with whom he disagrees. when a clergy of He subsequently gathers terrified sheep supposed authorized interpreters estab- around himself who are afraid to take a lish themselves as the official voice of stand for themselves by personal study the church. In their efforts to claim for of the Scriptures. The timid sheep have themselves disciples into their own handed their thinking over to him, and camps, they assert that their interpreta- subsequently the sectarian spirit of a tions in matters of opinion are to be ac- dominant person has created a new de- cepted as the rule for establishing fellow- nomination. ship within the group or among groups. This was certainly the behavior of Those who do not conform to their ac- Diotrephes (3 Jn 9,10). His sectarian cepted traditional interpretations and spirit was manifested through six sins: man-made religious traditions are ex- (1) He loved to be first. (2) He did not cluded from their fellowship. receive the apostle John. (One would Some go so far as to change simple wonder why someone would not receive principles of interpretation in order to a Christ-sent apostle as John, the apostle

Dickson Biblical Research Library The Identity Of Sectarianism 40 of love.) (3) He the issues themselves. He becomes per- slandered John sonal and derogatory in his pronounce- Arrogant Leaaders Seek and the other ments. He slanders and maliciously de- Kingdoms Over Which apostles with ma- bates those who disagree with his posi- The Can rule. licious words. (4) tion. He distorts facts and attacks per- He refused to re- sonalities in order to gain allegiance to ceive evangelists who were traveling his side of the issue. In the heat of de- about preaching the gospel. (5) He for- bate, he rarely quotes his opponent cor- bade anyone of “his church” to receive rectly, and thus the discussion over an the traveling evangelists. (6) He cast issue becomes a personality issue be- out of the church those who did receive cause he seeks a following instead of the the evangelists. In doing this, he lorded truth. These are the false leaders about over the believers by intimidation. whom Paul wrote to both Timothy and Diotrephes knew well how to intimidate Titus. To Timothy, Paul wrote in order a local fellowship of believers in order to charge some “before the Lord that they to retain his control over them and to keep do not strive about words to no profit, out opposition to his behavior. to the ruin of the hearers” (2 Tm 2:14). When one establishes himself as a He warned Timothy to “avoid profane judge over others and a lawgiver by bind- and empty babblings, for they will in- ing his opinions and agenda, he manifests crease to more ungodliness” (2 Tm 2:16). the true spirit of sectarianism. This per- To Titus, he said not even to show up at son has thus stolen the sheep of God. He the discussion with this type of people. is the person who is quick to slander the name of others whom he believes might But avoid foolish controversies and ge- steal his sheep or disrupt his kingdom. It nealogies and contentions and strivings is thus his church, his flock, and anyone about the law, for they are unprofitable who might come in among his flock is and worthless. Reject a factious man viewed with suspicion. He has inadvert- after the first and second admonition, ently assumed the position of Christ as knowing that such a man is perverted the sole head of the church and has sto- and is sinning, being self-condemned len the lordship of the Chief Shepherd (Ti 3:9-11). over the flock. One of the characteristics that help If one persists in controversies over identify this particular leader is the man- matters of opinion, he is to be avoided. ner by which he ap- If one persists in debat- proaches differences ing unprofitable and of opinion with others. Leaders Must worthless matters, he All Meetings The Diotrephetic Avoid is factious. He is per- Must Promote leader is not satisfied Foolish Meetings. verted and sinning. Edification. with discussions over Paul says that such a

Dickson Biblical Research Library The Identity Of Sectarianism 41 person is self-condemned because his ing against their own brethren. Michael heart is revealed to be ungodly. I won- would not consign the devil to hell. But der how many church splits could have some brethren are quick to charge as been avoided if leaders would have fol- “false teachers” those with whom they lowed the preceding instructions of Paul? disagree in mat- Some have sinned by conducting sense- ters of opinion. less meetings about such things that Paul Christians Must Be One who has a said should be avoided. Nevertheless, the Known As Forebearing true sectarian meetings were conducted and partici- People. spirit is arrogant, pants sinned with harsh words about self-righteous, things that should never have been dis- and is quick to make eternal judgments cussed in a formal meeting. Meetings concerning those with whom he disagrees that do not lead to church edification in matters of opinion. But we must re- should never be conducted. member the words of James. “For judg- If one claims to know all the truth, ment will be without mercy to the one who he often becomes sectarian in his rela- has shown no mercy” (Js 2:13). When it tionship with others. One can know all comes to disagreements over matters of the truth concerning essentials for salva- opinion, the Holy Spirit’s mandate of tion, but one cannot know all the truth. Philippians 4:5 should be followed. “Let This fact should caution us about becom- your forbearance be known to all men.” ing arrogant concerning our knowledge How have discussions over matters of of the Bible. Our opinions concerning opinion defined your reputation? particular interpretations of Scripture may be true, but we must not arrogantly H. Sectarian fellowships universally assert that all our interpretations are cor- bind local culture and tradition. rect, thus leaving no more need for study of the Scriptures, nor room for objective If a particular group binds on itself study with other Bible students. cultural or traditional practices that are When it comes to disagreement over not universal, and believes that such prac- a particular issue, it would be best to fol- tices must characterize the culture and low the actions of Michael when he had behavior of the universal church, then the a dispute with the devil about the body party that binds the cultural practices or of Moses. “But Michael the archangel, traditions is establishing itself as a sect when contending with the devil and dis- that is identified by its unique customs puted about the body of Moses, dared not and traditions. In such a way, some of bring against him a railing accusation, the Christian Jews of Judea sought to but said, ‘The Lord rebuke you’” (Jd 9). bind their culture on the Gentile Michael dared not bring a railing accu- churches. They practiced circumcision, sation even against the devil. But some and subsequently sought to circumcise brethren have no inhibitions about rail- those Gentiles who came into the church.

Dickson Biblical Research Library The Identity Of Sectarianism 42 Circumcision was a God-ordained re- the culture and tradition of circumcision ligious rite under the Old Testament law. into the realm of law, and thus were bind- It was both a cultural practice and reli- ing where God had not bound. gious rite of the Jews long before the min- However, when working outside the istry of Jesus. However, when the Old church in evangelistic outreach, Paul Testament law was annulled, the divine sought to become all things to all men. authority for the practice of circumcision “To the Jews I became as a Jew”, he later ceased. Nevertheless, its cultural impor- wrote to the Corinthians (1 Co 9:20). He tance has continued among the Jewish did so in order that he “might gain those community until this day, though Jews who are under law” (1 Co 9:20). He still assume that it is a commandment of wrote, “I have become all things to all God. men, so that I might by all means save In the first century, some Jewish some” (1 Co 9:22). For this reason on Christians sternly enforced the rite of cir- his second missionary journey he took cumcision on the early church (At 15:1). Timothy “and circumcised him because They sought to take this practice into of the Jews” (At 16:3). The Jews in the Gentile churches, and thus bind a matter context of this statement were not Jew- of culture and opinion on the Gentile ish brethren. They were unconverted Christians (See Gl 2:1-16). However, Jews meeting in the synagogues to which Paul and others took a strong stand Paul was planning to go. In order to pre- against doing this since being circum- vent Timothy’s uncircumcision from be- cised indicated that one obligated him- ing an obstacle in his evangelistic out- self to the legalistic doctrine of perfect reach to these Jews, Paul brought Timo- law-keeping in an effort to be justified thy into conformity with the Jewish cul- before God (Gl 5:1-4). ture of circumcision. For Paul and Timo- To manifest his strong stand against thy, there was no religious significance this teaching that was indicated by one’s to Timothy’s circumcision. It was sim- circumcision, Paul refused to allow Titus, ply a cultural move in order to advance a Gentile, to be circumcised when he took the preaching of the gospel to the Jews. him into the But among Judean churches, those Jewish cul- Jewish Christians who had a sectarian ture and Binding Where God Does spirit often shunned the uncircumcised church of Not Bind Builds Gentile Christians. Their sectarianism Jerusalem Denominations. was manifested by their pulling away where cir- from those who did not conform to some- cumcision was practiced (Gl 2:1-5). He thing that was a religious cultural prac- refused to allow this matter of opinion tice, but not binding by the word of God. and culture to be bound on Titus, or the An example of this happened in Antioch church as a whole. He did this because when legalistic Jewish brethren came up some in the church in Judea had moved from Jerusalem (Gl 2:11-13). When they

Dickson Biblical Research Library The Identity Of Sectarianism 43 came, Peter was in- separate our traditional practices and cul- timidated to pull away tural cues from the fundamentals of Cultural Identity from the Gentile Christianity, then we risk separating our- Is Not Christians. Paul sub- selves from those who do not clone their Binding Doctrine. sequently confronted behavior after our opinions and unique him publicly for prac- manner of behavior. Our mission to the ticing a divisive spirit among the Gen- world is with the message of the simple tiles by separating himself from Gentile gospel. Anything more is the propaga- brethren (Gl 2:11). tion of a denominational sect. The church today is not without the efforts of some who have sought to bind In their cultural practices and traditions on the formative universal body of Christ. We often at- years as dis- tach the baggage of the regional church ciples of Jesus, Culturally Linked to the universal church. For example, the both James Churches binding of suits and ties in assembly in and John had Become Occasions one culture is not the norm for the uni- some difficulty For Establishing versal church. Church buildings and in overcoming A Unique pews are not universal applications of the their sectarian Denominational Sect. church for the assembly of the saints. spirit. They Pews in Japan do not fit in a culture both grew up where people sit on the floor. Songbooks in the influential environment of and Bible school literature would also fall Zebedee, their father. In their boyhood, into religious culture that is not univer- they were both known by the inner circle sal. One should also be cautious about of priests in Jerusalem. One can only binding unique assembly logistics and imagine, therefore, their attitudes that worship behavior. Clapping and raising were developed as privileged young men of hands may be accepted in one culture, who had accepted the sectarian spirit of but not in another. The role of women is the Jewish hierarchy. certainly an area that should be seriously In their initial months of following considered since the role of women is Jesus, James and John struggled to get often in the area of subjective interpreta- over the sectarian attitudes of their youth. tion. Borrowing Old Testament practices At one time, they enticed their mother to that existed under the old covenant and approach Jesus for special positions in bringing them into the new covenant can what they believed was to be a physical also be an occasion for controversy. kingdom reign of Jesus on earth (Mk When the church in a particular area 10:35-45). An example of their sectar- becomes culturally linked, it should be ian spirit was illustrated when John on cautious about exporting its beliefs and another occasion came running to Jesus, behavior to other areas. If we do not saying, “Teacher, we saw one casting out

Dickson Biblical Research Library The Nonsectarian 44 demons in Your name, and he did not fol- tarian spirit, for they preached from an low us. And we forbade him because he attitude of selfish ambition (Ph 1:15-17). did not follow us” (Mk 9:38). What else Paul’s answer was, “Only that in every would we expect from a sectarian. John’s way, whether in pretense or in truth, problem was not in the fact that the un- Christ is preached” (Ph 1:18). known disciple was casting out demons. True sectarians cannot accept the fact He struggled with his sectarian spirit in that others would cast out demons or that the unknown disciple was not “with preach Christ if they are not in one’s own us.” And since he was not “with us,” he camp or fellowship. If others are preach- was to be forbidden in casting out de- ing Christ outside their camp, they are mons. Jesus answered this sectarian envious, and thus produce strife (Ph spirit by saying, “Do not forbid him, for 1:15). What John should have said to there is no one who will do a miracle in Jesus was, “Jesus, we found someone My name who can afterward speak evil else who is also casting out demons. of Me. For he who is not against us is on Praise God!” As disciples of Jesus we our side” (Mk 9:39,40). Paul said the must be very cautious about developing same in reference to some who were a party spirit that is formed around any preaching Jesus, but doing so with a sec- individual on earth.

Chapter 4

The Nonsectarian In any discussion concerning the that lays claim to Jesus in some way. Tak- spirit of sectarianism, it is necessary to ing a strong stand for the truth does not define what it means not to be sectarian mean that one is sectarian. However, in in spirit. In our struggle for the restora- doing such others will always view those tion of simple New Testament Christian- who take such a stand as just another sect. ity, as much as possible we seek not to Nevertheless, in our efforts to be Chris- be sectarian in our own beliefs and be- tians only, but not the only Christians, havior. However, as stated previously, a we must remain vigilant in our plea to tendency to become sectarian is often in- promote unity in a world of diversity. evitable as we struggle to maintain the Doing such does not make one sectarian. uniqueness of the church in a world of The following are positions or attitudes religious sects. that are not sectarian, but necessary po- Though we must caution ourselves sitions for those who would maintain the about making the community of God a faith in a world of religious confusion: sect of Christendom, we must take a strong biblical stance in reference to the A. One is not sectarian by refusing to unique nature of the church in the midst allow cultural distinctions to char- of a world that has every sort of religion acterize the nature of the church.

Dickson Biblical Research Library The Nonsectarian 45 This point reflects on the previous churches, then a sectarian attitude is com- case of Titus’ remaining uncircumcised ing into practice, and denominationalism and Timothy’s circumcision. The Judean is being established. churches had a right to practice circum- cision after a cultural manner, for almost B. One is not sectarian when taking a all members of the church in Judea were firm stand for the truth. Jews. However, they did not have a right to bind the cultural practice of circumci- Taking a firm stand for biblical teach- sion on the Gentiles. It was for this rea- ing is necessary in order to define who son that Paul refused to allow Titus to be we are. We are to be taught in the word circumcised when he took him to Judea. of God in order that we Paul’s refusal to allow Titus to be circum- not be tossed to and fro cised did not by example mean that he in a world of religious Christians Are was teaching that circumcision as a cul- error (Ep 4:14). We are Bound To tural practice was wrong. His example to shun those who do The Truth. simply meant that the legalistic position not bring us the teach- of the judaizing teachers on the matter ing of Christ (2 Jn 9,10). We are to preach of circumcision and salvation could not the word of God (2 Tm 4:2) and stand be bound on the church (See At 15:1,2). fast in the teaching of His word. It is not One is not sectarian when conform- being sectarian, therefore, to take a firm ing to local cultural practices that are part stand for the truth. In fact, to fail to do of a local community. The church is cer- so would lead us away from our plea to tainly not a culture that refuses to recog- restore undenominational Christianity in nize local cultural practices. Paul became the midst of a religiously denominated all things to all men in order to have an world. We would also not be able to stand opportunity to reach more people (1 Co against those who have doctrinally de- 9:22). But at the same time, he did not nominated themselves from one another. allow local cultural practices to be prac- If we are to be the disciples of Jesus, ticed as doctrine, and thus bound on the then we must be loyal to His word. Jesus church in all areas said, “If you continue in My word, then where the church was you are truly My disciples” (Jn 8:31). Truth, Not Culture, located. It would be One cannot claim to be a disciple of Jesus Defines wrong, therefore, for if he or she does not continue in the word The Church. the church in one re- of Jesus (See 1 Jn 1:7-9). Therefore, tak- gion to bind its cus- ing a stand to affirm confidently the word toms on the church in another region. We of God is not sectarianism (Ti 3:8). One’s can have “Gentile” churches and “Jew- bold stand to preach truth in opposition ish” churches who are in complete fel- to error does not label him as one with a lowship with one another. If “Gentile” divisive spirit. churches start shunning “Jewish” This point must be understood in the

Dickson Biblical Research Library The Nonsectarian 46 context of what often historically hap- However, after the meetings the adher- pens in the general movement of religious ents of each group go back to their re- behavior among denominational groups spective church houses to carry on as de- in their relationships with one another. nominated Under the umbrella of “Christendom”, re- groups. This is a Union Movements ligious groups will in doctrine and fel- historical phe- Do Not lowship move a great distance from one nomenon in Produce Unity. another. Differing religious groups will Christendom that refuse to talk to one another. They will has periodically feverishly debate one another, attack one occurred throughout history. In the so- another, and be very competitive with one ciological history of different nations, another in growing this phenomenon will occur. The World their own camps. Council of Churches was the product of Discipleship This struggle may such a swing of the pendulum. Binds Us To The continue for three to But this swing of the pendulum to Word Of God. five decades. How- union fails to produce unity that is based ever, the pendulum on the word of God. In union, individual swings and there is a great desire to “work denominations continue to maintain their together”. Several sociological factors individual identities. No favorite tradi- ignite this desire. It often takes place tions are forsaken. No twisted scriptures after a great social struggle within a na- are untangled. Worshipers continue to tion, sometimes a quest for freedom from meet with their particular group in order dictatorial domination, or a war with to maintain their identity with their cho- neighboring countries. Whatever the sen sectarian names. No restoration to sociological trigger, the religious envi- New Testament Christianity is made. ronment is changed from conflict to con- Such movements in history must not be formity. confused with our call for a total eradi- The nature of the movement to con- cation of sectarian denominationalism formity has many interesting character- and the establishment of the church upon istics. When religious groups seek to the foundation of God’s word. One is conform by working together, this does not sectarian in spirit if he takes a strong not mean that they are uniting upon the stand against union efforts by calling for authority of God’s word. It simply means unity that is based on the authority of the that they agree to put up with one another Scriptures. in their doctrinal and traditional differ- We must also recognize that ecu- ences. As a result, union is established, menical movements eventually move not unity. In union, denominational back to that which existed before the groups agree to coexist with one another union efforts. Schisms develop among in a spirit of union. Great meetings are member groups of the union movement often conducted. Dialog is carried out. and everyone is back to where they

Dickson Biblical Research Library The Nonsectarian 47 started. They are back into institutional of My mouth” (Rv 2:16). Jesus would religious groups that have little or no deal individually with those who held to contact with one another. the erroneous doctrines. His fight was I would challenge us to think of this against them, not the entire church in scenario on the basis of individuals in- Pergamos. stead of groups. There will always be We might argue that we can never those debatable issues between us. We agree on all debatable issues. In the will disagree, and often view some of the present theological environment of Chris- issues as truth over which fellowship is tendom this is true, for we all have our to be established. favorite enshrined issues, and thus often An entire group determine fellowship on the basis of what Ecumenicalism may accept a par- we have enshrined. Too many debatable Eventually Ends In ticular debatable issues are embedded in tradition and will Denominationalism. issue as a matter of not be relinquished for the sake of unity. fellowship. Never- However, we are still reminded of the theless, we cannot write off an individual church of the first century. There were because of the beliefs and practices of certainly debatable issues that were en- the group to which he or she belongs, and tering the fellowship of Christians, par- thus refuse to work with that individual ticularly through the medium of the Jew- because the group to which he or she be- ish culture. However, I would remind us longs holds to or has enshrined a debat- that the real struggles in the first century able issue. Debatable issues are debat- church were not over the frivolous issues able because there is no clear revelation over which we often have too much on the issue in the Bible. scuffle. The “issues” they considered The debatable issue may become en- false doctrine were such things as the shrined, and thus a denomination is denial of the resurrection, the authority formed around that unique issue. Nev- of a Christ-sent apostle, condoning of im- ertheless, we must not assume that every moral behavior, idols and the legalistic attendee at the unique assembly agrees binding of circumcision. These were not with the enshrined issue. It is for this debatable issues. They were teachings and reason that our fellowship with one an- behavior that attacked the foundation of other as individuals must be considered Christianity. on an individual basis as opposed to a False teachers in the first century congregational basis. There were some church were those who either denied or in the church of Pergamos who held the distorted these fundamental truths. To doctrine of Balaam and the Nicolaitans compare those struggles over fundamen- (Rv 2:14,15). However, notice what tals with the issues about which we so Jesus said to the entire church. “Repent, divide ourselves today is certainly a or else I will come to you quickly and manifestation of our inability to distin- will fight against them with the sword guish between what is a frivolous issue

Dickson Biblical Research Library The Nonsectarian 48 and a fundamental truth. To use passages C. One is not sectarian by taking a stand of the New Testament that were made in against false teaching. the context of debate over a denial or dis- tortion of fundamental truths in the first False teaching is often the occasion century context in a context today of such for religious people to denominate into debatable issues as to where one should different sects. If one refuses to accept use one cup in the Lord’s Supper or a such false teachings, then he is not being certain dress code for assembly, would denominational. It is not being sectarian be using the passages out of their origi- and denominational to separate oneself nal context. A false teacher in the con- from that which is contrary to the word text of John’s use of the term in his of God. epistles was one who denied the incar- Times of apostasy have always faced nation. How can one use the same term the church (1 Tm 4:1-3; Ti 1:10,11). For today in reference to another who might this reason, every shepherd of the flock disagree with him on whether one should of God must hold “fast the faithful word clap hands when singing or stand as a as he has been taught, so that he may be stone? able by sound teaching both to exhort and Foundational fundamentals kept the refute those who contradict” (Ti 1:9). It early Christians together. It will keep is not sectarian, therefore, to take a Christians together today if we refuse to stand for the truth so as to cause divi- allow debatable issues to become issues sion between those who speak the truth of fellowship. It is our task today to dis- and those who speak error. One must card unnecessary debate over frivolous not apologize for standing against er- issues in order to see the greater picture ror. “Preach the word! Be ready in sea- of unity that is based on essential salva- son and out of season. Reprove, rebuke, tional fundamentals. One of which is the exhort with all longsuffering and teach- unity of believers. This principle must ing” (2 Tm 4:2). If one does not take a be lived while we work out in a context strong stand against error, then he is aid- of love those issues over which we dis- ing in the development of an atmosphere agree, and if debatable, may never agree. wherein error can have an occasion to But at least, we will maintain the unity produce division among brethren. of the brotherhood. We will be going This point assumes that there should about seeking first those things about be some standard by which we can de- which we agree, before we get to the de- termine false teaching. Though we agree batable issues. If we maintain a sectar- that the Bible is the standard for deter- ian behavior with one another until de- mining such, this does not solve the prob- batable issues are agreed upon, then we lem. Bible-believers have for centuries will never enjoy our unity, for we will accused one another of being false teach- always have debatable issues among us. ers promoting false teaching. However, I do have one suggestion. If we see the

Dickson Biblical Research Library The Nonsectarian 49 Bible condemning ing one group after another simply be- something spe- cause there are no perfect church groups cifically as a false Truth Produces in which everyone believes the same teaching, then we Divisions That Is thing. Matters of disagreement over de- can so condemn Not Denominational. batable issues, therefore, must first be the same as such. dealt with on an individual basis, not on If we do this, we will be spared of much a group basis. of the nonsense debates over issues that When one refuses to become en- are not mentioned in the Bible as false tangled in a controversy over a matter of teaching. opinion, he is not being sectarian. Under the command of the Holy Spirit, he is D. One is not sectarian if he refuses to withdrawing from discussions over those engage in debates over nonessential things issues. wherein we Foolish Controversies As previously mentioned, Paul spe- have free- cifically instructed both Timothy and Ti- dom of opin- Lead To Foolish Meetings. tus not to become involved in contentious ion or meetings over matters of opinion (2 Tm method of work that are directed by bib- 2:14; Ti 3:9-11). “But avoid foolish con- lical principles. Those who would seek troversies ... for they are unprofitable to be contentious in such areas are divi- and worthless” (Ti 3:9). There is noth- sive by the very fact that they are seek- ing difficult about understanding this ing to argue someone into accepting their command. We are to avoid foolish con- belief or behavior. But such a one is self- troversies that produce division between condemned because of his attitude of try- brethren. The controversies are thus fool- ing to bind where God has not bound (Ti ish because they produce contention be- 3:11). He is seeking to promote a forum tween brethren. for discussion that is “unprofitable and The point must be made in this con- worthless”. Such forums are usually a text that we are first to avoid the contro- pretense for one who is seeking to exer- versy. If the one who develops the con- cise control over others by giving his per- troversy persists in making a nones- mission to others in the realm of free- sential issue a matter of contention, dom. Such people are to be avoided after then he is to be rejected after the first the first and second admonition. and second admonition (Ti 3:10). Paul’s command that we not engage Paul’s context of Titus 3 is in dealing with in “foolish controversies” was for a spe- individuals, not whole groups. Nowhere cific reason. Anytime a discussion or in the New Testament is one encouraged debate is carried out over an issue of opin- to reject a whole group because of the ion or method of work that is within the factious practices of one man. If we did area of freedom in Christian work, deci- such, then certainly we would be avoid- sions are often made in order that the two

Dickson Biblical Research Library The Nonsectarian 50 parties have posite directions because they have peace. When bound themselves with decisions in the Truth Produces such decisions realm of opinion and freedom. The point are made, both Divisions That Is is that Christians should honor one an- parties are re- Not Denominational. other by guarding the freedom that we stricted by their all have in Christ. Honoring the freedom decisions. In their restrictions, they have of others means allowing others to work bound themselves. Paul’s argument is in areas of opinion without being critical that one not engage others in discussions or judgmental of their work. It means wherein binding decisions are made in that each party refuses to restrict one an- areas of opinion. other with judgments. Each party thus The problem is also that the “deci- remains in fellowship, though they work sions” that are made and agreed upon in or behave in different ways. In this way, order to maintain peace between groups unity is maintained without the “foolish become the creeds and catechisms by controversies” that would move both par- which two parties become known. They ties away from one another. thus become the foundation upon which Paul told Timothy and Titus not to two new denominations are born. show up for discussions over issues that Differences of opinion in the realm are in the area of opinion. If one party of freedom should never be an occasion presses the issue and contends for the for establishing creeds and catechisms. meeting in order to make decisions, or In other words, if both parties, or at least he feels that others must have his per- one party, recognize that the point of dis- mission for doing what they have free- agreement falls in the area of freedom in dom to do, then he is sectarian in spirit Christ, no meeting must occur. Each and is seeking to lord over others by party simply allows the other the free- pressing his side of the issue. Paul said dom to function. But if in ignorance of that “such a man is perverted and is sin- the fact that the controversy is in the ning, being self- realm of freedom, the two parties have condemned” (Ti Those Who Intimidate the meeting in order to “work out” an 3:11). He is self- Others For Agreement agreement, the decisions that are made condemned be- In Areas Of Freedom, constitute the foundation upon schism oc- cause he is the curs and the formation of a new denomi- one who is fac- Are Building nation is begun. tious. He is the A Denomination. When Christians make binding deci- one who is caus- sions for peace in areas where they should ing the faction because in his refusal to have been defending one another’s free- allow freedom, he is seeking to bind on dom, the roots of denominationalism are the church his position concerning the is- planted. The two parties who have made sue. He is seeking to make his beliefs a the binding decisions are moving in op- point of fellowship, and thus is self-con-

Dickson Biblical Research Library The Nonsectarian 51 demned in his behavior because he is legalistically binding binding where God has not bound. circumcision and It is not sectarian, therefore, to Romans 16:17,18 other aspects of the refuse to allow someone to bind where Is A Statement Old Testament law God has not bound. In fact, the oppo- Against Those Who where God had not site is true. If we allow someone to bind Bind, Not Against bound. They were a decision on us that is in the area of free- Those Who Are Free. bringing brethren dom in Christ, then we have allowed that into the bondage of person to practice his sectarian spirit and justification through perfect keeping of to lord over others in the area of free- law, one law being that of circumcision. dom. By binding on a group that which By promoting their belief that perfect God never intended should be bound, he law-keeping produced salvation, they separates the bound group from those were denying the grace of God. And in who are free in Christ. This point is in doing such, they were causing division the context of Paul’s argument to the with those who sought to be justified Galatians. If they allowed the judaizing freely by faith and grace. teachers to bind circumcision on them, As the Magna Carta of the Christian then they allowed the judaizers the op- faith, Paul wrote Galatians as a stern re- portunity to practice their sectarian spirit buke against those who would develop a (Gl 4:17). heretical gospel by the enforcement of However, if the Galatians refused to their religious practices and opinions on allow circumcision to be bound, they believers (Gl 1:6-9). Some in the Gala- were not being sectarian. They were sim- tian churches were recruiting believers ply exercising their right to be free in (Gl 4:17) in order to convince the recruits Christ (Gl 5:1). But on the other hand, if to practice circumcision as a necessary the judaizing teachers withdrew from fundamental for salvation (At 15:1). In them because they exercised their right this environment of conflict, if a Gentile not to be circumcised, then it was the Christian practiced circumcision, it was judaizing teachers who were being sec- a signal that he had succumbed to the le- tarian and denominational, not those gal system of the judaizing teachers. who refuse to be bound. Being circumcised for such a reason Romans 16:17,18 is often twisted and brought him into the same condemnation used out of context to accuse someone (Gl 5:3,4). A Jewish Christian could be of “dividing the church” over the intro- circumcised as a matter of custom and duction of something that is actually in opinion, but not as an indication that he the area of opinion. In the context of the was conforming to a legal system of meri- book of Romans, those who were adding torious salvation. In Paul’s condemna- to the word of God were not adding what tion of justification by meritorious law- they believed to be a matter of opinion. keeping, which was manifested through Judaizing teachers were doctrinally and the binding of circumcision, he wrote to

Dickson Biblical Research Library The Nonsectarian 52 the faithful, “Stand By taking a firm stand against sec- fast therefore in the tarianism, and the denominationalism liberty by which One Unbiblically that it causes, one is not being sectarian Christ has made us Bound Law in behavior. Christians must be intoler- free, and do not be en- Constitutes ant of teachings that compromise the very tangled again with a The Foundation foundation upon which their faith is built. yoke of bondage” (Gl For A New If the foundation of fundamentals upon 5:1). Denomination. which our faith is It was not sectar- based is destroyed, ian for the Gentile It is Not Sectariang then we cease to Christians to refuse to be circumcised. To Stand Against exist as the church It was and is not sectarian, therefore, to The Sects. of Christ. It is for stand for one’s freedom in Christ in or- this reason that der not to allow someone to bind on us Christians must stand firm against the those things that are in the area of free- wiles of the devil that seek to denomi- dom. It is not sectarian to refuse to meet nate the church with the doctrine of de- with those who seek compromising de- mons (See Ep 6:10-18. More on this cisions, for Paul commanded that we later.). avoid meetings with those who seek to Being nondenominational is not argue their case to bind where God has enough. In other words, accepting ev- not bound. He commanded that we eryone as they are does not solve the refuse to make decisions where agree- problem of sectarian denominationalism. ment on decisions Christians must call for a return to unity binds denomina- that is based on the authority of God’s Freedom In Christ tional behavior on word. Simply assuming that we are ac- Is A Fundamental the backs of the ceptable to God with any belief and be- Bible Teaching. free. When it came havior we so choose is not what God de- to the legalistic cir- sires. It is not sectarian, therefore, to cumcision issue of the Galatians, Paul refuse to accept everyone regardless of was very specific in his desires. “I could what they believe or teach. If there is no wish that those who are troubling you concrete truth to which all of us can con- would cut themselves off from you” (Gl form, then we are left adrift in a world of 5:12). Sometimes division is necessary confused religions with every man theo- (See 1 Co 11:19). In this case, Paul de- logically for himself. I am certain that sired that the legalistic judaizing teach- God is not playing religious games with ers denominate themselves from the free. His creation. Knowing the truth that sets us free means that there is a truth we can E. One is not sectarian when taking a know that sets us free. It means that con- stand against the practice of de- crete truth can be known. And it assumes nominating the church of God. that all those who love the truth can know

Dickson Biblical Research Library Denominationalism 53 the truth, and thus be set free together. If will not participate in the erroneous be- they are not together, then surely we must liefs and behavior of man-made religions, question whether they know that truth though they would call themselves after which sets them free. Or at least we must Christ, then we must remain separate, assume that we have added to that essen- though not sectarian in spirit. We must tial truth, and thus disfellowshipped our- keep in mind who builds the fence that selves from one another and brought our- causes the separation. Men build fences. selves into bondage. God seeks to tear them down by the truth In the midst of so much false teach- of His word. ing that is prevalent throughout the world, Nevertheless, in the quest to tear we often become defensive about stand- down divisive doctrines of men, the ing for truth as opposed to tradition. If Christian must not develop a spirit that we are accused of being a sect because drives him away from those with whom we denominate ourselves from those who he can agree on fundamentals. A sectar- persist in teaching erroneous doctrines or ian spirit is destructive because it con- binding religious traditions, then we are tinues to push one into his own religious not the cause of the separation. We have world. He develops an attitude of sepa- been separated for taking a stand for rateness, and thus isolates himself from truth. It is not our desire to be separated those with whom he must be studying the from the larger body of those seeking to word of God. In his isolation, he becomes be disciples of Jesus. However, if we are religiously introverted, and thus a true accused of being sectarian because we sect after the definition of such. Chapter 5

Denominationalism The spirit of sectarianism is the cause In view of the historical fact that res- of people isolating themselves into dif- toration or reformation movements seem ferent religious groups or sects com- to always circle around and become that monly referred to as denominationalism. from which restoration or reformation A sectarian spirit and denominationalism was first initiated, it is paramount that are inseparable since the attitude leads we continue to review our beliefs and be- to the practice. We naturally progress havior in reference to God’s word. If we from one to the other since attitudes do not, we may wake up one day and re- manifest themselves in practice. If one alize that we have divided the church of chooses to maintain an exclusive attitude God after our unique peculiarities. with others on the basis of disagreement Being undenominational is probably on matters of opinion and debatable is- an idealistic dream in the midst of our- sues, then he will often separate himself selves who are often over zealous about from the one with whom he disagrees. our different heritages, traditions and fa-

Dickson Biblical Research Library Denominationalism 54 vorite interpretations. At least in a world lesson on the practice of sectarianism or that has accepted the fact of a denomi- denominationalism? The fact that dis- nated Christendom, the church, though cussions on these subjects are infrequent claiming undenominationality, will al- among some is evidence that our guard ways be viewed as just another denomi- is down and that we may have relin- nation. It is for this quished ourselves to being just another reason that Chris- denomination. In the present religious tians must be indi- United Fellowships environment, any church that does not vidually judged as Igniate Believers. discuss or consider whether it is a de- such, and not collec- nomination leaves itself open to becom- tively according to the group to which ing such. Discussing the fact that we they have assigned themselves. It is easy could be denominational keeps us aware to stereotype the individual through a of the danger. Any group that meets un- sweeping judgment of the collective der the banner of a specific name and a group. But when we consider individual specific leader in order to remain sepa- Christians in their accountability before rate from others who are under different God, then we are tempted less to con- banners, is often sectarian and denomi- sign individuals to the beliefs of the national. group. The Bible still says that “we must Keep in mind that becoming a de- all appear before the judgment seat of nomination is not painful. Apostasy is Christ, so that every one may receive the never noticed unless we recognize in things done in the body ...” (2 Co 5:10). ourselves a sectarian spirit that is mov- We will not be judged according to the ing us into having a distant fellowship group with which we assembled, but in- with others. Depending on how far gone dividually according to our own behav- any particular group or individual is in ior. isolation from Our problem both individually and others will deter- collectively is that we have a natural ten- mine the amount Religious Restorational dency to religiously isolate ourselves of pain that is Paradigm Shifts from one another according to our heri- necessary to get Are Painful. tages and traditions. Because of this ten- one back to dency, we must continually examine our- where God in- selves as individual Christians. If we dis- tended he or she be in fellowship with cover that we have behaved after a sec- others. For this reason, the level of pain tarian manner, then it is time for some in the process of restorational paradigm serious reevaluation of our attitudes, be- shifts is an indication of how denomina- liefs, behavior and hermeneutic prin- tional a particular church has become. ciples that we have used to justify our Being undenominational is an ab- isolationist behavior. stract concept. And by being abstract, it When was the last time you heard a is often difficult to grasp in a religious

Dickson Biblical Research Library Denominationalism 55 world that is historically founded on the clude others because of doctrine, we are practice and acceptance of legalistically exclusive in relation to heritages, tradi- defined religious groups. Though some- tions, cultures and a host of other things what difficult to understand, the causes that naturally move us into unique of the effect are not difficult to determine. groups. Denominationalism is an effort of Satan Except for denominational doctrines to lead groups into religious oblivion. It that deny fundamental salvational truths, is Satan’s work to make men feel com- our challenge is not to form a collective fortable in religions that they have cre- group of those who agree on matters of ated after their own desires and traditions. opinion or heritages, and thus isolate our- It is thus an effect that works against the selves as a group from others who may prayer of Jesus for unity among us (Jn disagree with us on our particular point 17:20,21). It is imperative, therefore, that of agreement. As long as we keep chal- we understand the nature of denomina- lenging one another not to carry out in tionalism and what it takes to solve this our behavior tendencies to isolate from destructive practice that exists among others, then we can at least slow the pro- those who believe in Jesus as the Son of cess of forming full God. blown denomina- In order to accomplish the task of The Spirit Of Unity tional groups that being undenominational in a divided re- Works Against The have nothing to do ligious world, it is necessary to determine Spirit Of Division. with one another. if we personally behave contrary to Jesus’ We must continu- spirit for unity. The preceding chapter ally remind ourselves not to take our- laid the foundation for determining if we selves “out of the world,” as Paul sug- have become sectarian in our spirit. In gested that some would (1 Co 5:10), but the following discussion, we must deter- to remain in communicative contact with mine if our sectarian spirit has brought all men in order that we have opportu- forth its fruit in our lives by the separat- nity to preach the truth of the gospel. ing of ourselves from one another. A denomination is identified by one A. Some denominations can be iden- or more of the following points. Not ev- tified by a sectarian-spirited fel- ery group would be practicing every lowship. point. But only one practiced point is enough to define a particular group as If one’s allegiance to a particular unique, and thus divided from others who group is the sole motivation for maintain- would behave after a different manner. ing the identity of the group within a com- As you study through these points, one munity, then loyalty to the group tends thing will be quite revealing in our lives. to separate it and its adherents from oth- Almost all of us are individually denomi- ers who maintain allegiance to other national in some way. If we do not ex- groups. When allegiance to a group or

Dickson Biblical Research Library Denominationalism 56 specific leader, rather than Christ alone, tified when the members adhere to is the foundation upon which one is iden- a unique creed, catechism or meth- tified as a member of a particular church, odology. then a denomination is established in the community. Allegiance to either indi- A creed usually comes into a fellow- vidual personalities or groups of person- ship in the written form of a church dis- alities is the source for the development cipline, church manual, confession of of a sectarian spirit, and subsequently a faith or catechism. Sometimes it is a denomination of those who maintain their simple letter that expresses the beliefs of allegiance primarily to a unique fellow- the particular church ship. that requires mem- A denomination emphasizes the so- bers to sign, or at A Written Creed cial structure of the group above alle- least give allegiance Is The Evidence giance to Christ and biblical teachings. to the doctrines de- Of An Institutional As a social structure, emphasis is usu- fined in the letter. Denomination. ally on a specific personality of the group Such documents are rather than Christ as the only head and the evidence of a group of people who foundation upon which the church is are seeking to maintain the uniqueness built. It is not wrong to be loyal to one’s of their particular group by maintaining familiar brothers and sisters in Christ. the uniqueness of their beliefs. The spirit After all, we must be committed to one of exclusion of the group is manifested another as a brotherhood of believers (1 when the leaders ask members to sign the Pt 2:17). However, if documents in order to remain a member this allegiance is to the of their group. If one does not adhere to Church Exists exclusion of others the doctrines of the documents, or unique Because We Are who happen to meet at interpretations of Scripture or methods, a different location, Covenanted then a denomination is formed around the then an exclusive spirit With Christ. statement of faith. gives birth to a denomi- Allegiance to a particular group is nated church. Allegiance to Christ alone also manifested when the members are is what brings members of the church into required to give allegiance to a particu- fellowship with one another. It is not our lar church program or the vision of a allegiance to one another that brings us dominant leader. The written disciplines, into fellowship with Christ. As Chris- manuals, confessions and catechisms are tians we must be committed to one an- often declarations of official interpreta- other. However, we must be committed tions of the Scriptures or statements of to one another because we are first com- the traditions and programs to which ad- mitted to Christ. herence must be maintained in order for one to be identified with a particular B. Some denominations can be iden- group. These documents become the

Dickson Biblical Research Library Denominationalism 57 standard by which each nomination. When loyalty to these ac- Creeds particular group is identi- cepted interpretations, behavioral pat- Create fied. Conformity to these terns, and methods of work are necessary Schisms documents of faith and in order to verify one’s allegiance to a methodology must be particular group, or brotherhood of maintained by all groups of a fellowship groups, then each particular group and of churches in order that each group se- its leaders are behaving denomination- cure their link with the greater brother- ally. hood of those who have accepted the What is often characteristic with the guidelines of the documents. membership of this system of denomi- A creed or statement of faith may be nationalism is that the average member the pronouncements of a particular indi- is usually unaware of the fact that the un- vidual or the group as a whole. If alle- written creeds have separated their group giance to these pronouncements is nec- from others. In such cases, the member- essary in order to maintain fellowship ship usually depends on the pastor, with a particular individual or fellowship preacher or pope for official statements that makes the pronouncements, then a of belief or behavior for the particular network of denominations is formed. denomination. Allegiance to the creed, The documents become the means by therefore, is via the official pronounce- which others are shunned, and thus con- ments of the accepted authority who is sidered to be out of fellowship with all usually the preacher. those who have given their allegiance to In order for each denomination the statements of the written documents within a fellowship to guarantee alle- and the creeds of faith and methodolo- giance to the written or unwritten inter- gies that are set forth as the standard of pretations, heritages and traditions of the fellowship. brotherhood, the preachers of each group There is also the matter of “unwrit- are usually sent to accepted schools for ten creeds.” These are the unique beliefs, preacher training and graduated with di- behavior, and even vocabulary identifi- plomas that authorize them to maintain cation marks that are commonly used by the unique practices of the unique broth- a particular group erhood. or fellowship of What is sometimes the case in such groups. Unwritten Unwritten Creeds denominational fellowships is that the creeds are often Intimidate graduates from different schools within more binding or in- Followers Into the fellowship often label one another ei- timidating than Conformity. ther “liberal” or “conservative”, depend- written creeds. Tra- ing on the general theological position ditional interpretations, behavioral pat- of the educational institution from which terns, or methods of work may become each preacher graduates. The result of the established norm for a particular de- this labeling is a manifestation of denomi-

Dickson Biblical Research Library Denominationalism 58 nationalism from within a fellowship of word of God in their personal lives. In churches. It is denominationalism that doing this, the group as a whole will be is promoted and sustained by the profes- affected, but usually not reformed as a sional clergy of the fellowship of whole. This is what Jesus sought to do churches. with the church of Laodicea. Jesus stood What often perpetuates this cause of at the door of the church and knocked denominationalism is a membership that (Rv 3:20). “If anyone hears my voice has ceased studying the Bible. The mem- and opens the door, I will come to him bers have ceased being Bible students and will sup with him, and he with Me” either because they have become legal- (Rv 3:20). istic in their doctrinal beliefs, and thus Revival is always personal. Jesus feel no more need for study, or they have seeks personal reform and revival in our been intimidated into conformity to the lives as individuals. Therefore, when we accepted patterns of their unique group talk of restoration, we must think indi- by a dominant leader or group of lead- vidually. Through the network (fellow- ers. Whatever the case may be for the ship) of revived and reformed individu- problem, repentance and restoration can als, groups change. In every denominated occur only when the general membership group, therefore, there are individuals as as individuals determine to absorb them- there were in the church of Sardis, to selves in the word of God. Leaders must whom Jesus said, “Nevertheless, you turn people’s minds to the Bible for au- have a few names in Sardis who have not thority, and not themselves. Only when defiled their garments. And they will this is done will denominations as this walk with Me in white, for they are wor- come out of their separation from one thy” (Rv 3:4). another and be reunited with the univer- This brings us back to the problem sal church of God. of written or unwritten creedal denomi- You will say that this is idealistic. It nationalism. Individual members must probably is. Groups usually do not re- take a serious look at themselves. I must form as a whole. They intimidate the take a personal stand to study the word individual to conform to the accepted of God. I must look at my personal re- standards of the whole. However, indi- lationship with Jesus. I must learn to fear viduals do reform, and through individu- God again over my fear of the brethren. als groups can be reformed. Our misdi- Any individual Christian who fears or is rection in the matter is in trying to re- intimidated by the brotherhood more than form the individual by reforming the his or her fear of God, is on his or her group. We forget that the group is com- way to apostasy. We, individually, need posed of individuals. It is not our task to a restoration of the fear of God in our view groups as a whole. It is our chal- hearts in order to generate a restorational lenge to reform individuals to exalt the paradigm shift.

Dickson Biblical Research Library Denominationalism 59 C. Some denominations can be iden- fellowship. Postmodern members will tified when the members believe often flee fellowships that debate doctri- that they have a copyright on all nal issues. Their primary focus is on re- truth. lationships with others and personal in- volvement. Doctrine in these fellowships In order to prevent some misunder- is often sacrificed for the sake of rela- standing on this point, I would clarify the tionships (fellowship). The negative fact that one can know all truth in the about such is that it takes more than rela- Bible that is necessary in order to be tionships to bond believers. We may saved. We would certainly not believe commonly work together, but there must that God would also be some common belief that acts as cloud with am- the cement to keep us together in times biguity those Salvational Teachings when our working relationship is strained things that are Are Clearly over disagreements. This is what hap- necessary to be Understood. pened in the case of Paul and Barnabas. saved. Neither Though they strongly disagree on a point would we believe that essential teachings of work and relationships, they carried require the deductive reasoning of our out their doctrinal mandate to preach the biblical scholars in order to understand. gospel to the lost (See At 15:36-41). Therefore, we must be confident that we But there is another side to this point. can open the Bible and read those things It is based on how we understand the that are necessary to believe and obey in purpose of doctrinal teaching. If we un- order to be saved. Understanding these derstand that the purpose of doctrine is salvational truths clearly is what gives the to build the behavioral Christian life, then Christian a mission to the misguided. debates over doctrine differences are Nevertheless, we live in a world of somewhat different. When Paul in- great religious confusion, especially in structed Timothy, “These things com- reference to teachings concerning both mand and teach,” I believe his focus was salvational essentials and truth for Chris- on teaching “these things” for the pur- tian edification. Many realize that this pose of helping people to better their lives confusion has led to a tremendous (1 Tm 4:11). At least this seems to be amount of division within Christendom. the context of the statement, for in the And thus, there is a desire among many following verse Paul wrote, “But you be to rid themselves of confusing doctrines an example to the believers ...” (1 Tm in order to restore the simplicity of those 4:12). If we debate how we need to teachings upon which all of us can be change our behavior in order to comply united. with “doctrine,” then we are on the right The minimization of doctrine in the page with Paul. postmodern church is so strong that such Biblical teaching in reference to truth is usually absent from conversation and is important. This is particularly true in

Dickson Biblical Research Library Denominationalism 60 reference to salvational teachings. agree on a minor point of belief. They Though we understand those things that thus become guardians of “the truth” in are essential for salvation, we must keep believing that all other groups must now in mind that the spirit of restoration is conform to the authority of their pattern generated in the hearts and minds of those of doctrine and behavior. who are continually absorbed in the word Their denominationality is betrayed of God in order to learn more “doctrine” by their assumption that knowledge of in order to bring their lives into confor- truth does not lie outside the realm of mity to Jesus. There can be no restora- their fellowship or the library of their tion among the biblically ignorant for fathers. They separate themselves from they create behavioral religiosity after others, therefore, because they have con- their own desires. vinced themselves that there is no more However, those who believe that they truth to learn outside their fellowship and have completed the restoration of New no one outside their fellowship can teach Testament Christianity, and thus have a any truth. corner on all “doctrine” truth, often be- This point does not assume that defi- come arrogant in their assumptions. nite truth cannot be known. We can know Their arrogance reveals their belief that the truth, especially those things that are they have fully restored the church. They necessary for salvation. But knowing the subsequently lay aside study of the Scrip- truth is no guarantee tures and assume that there is no more that one cannot be car- truth to be discovered. Believing that ried away by every Salvational Truths they have arrived at “all understanding” wind of false doctrine. Are Not lends them to being exclusive of those There is fundamental A Mystery. who are not where they are in knowledge truth that distin- of the Bible. The footnotes of their lit- guishes the true believer from the error erature comes from within their own of denominational beliefs. One can know brotherhood, or from the forefathers of this truth, which truth will set one free. their heritage. Their exclusiveness is thus But we must guard ourselves from add- perpetuated as they place more confi- ing our opinions to the truth, and thus be dence in the fathers of their heritage than carried away into religious obscurity. the authority of the word of God. They The problem is that some have sim- become overconfident in thinking that ply accepted denominationalism by as- their brotherhood is the sole source of serting that God accepts different “fla- all truth in reference to salvational essen- vors” of Christianity. Some assume, tials, as well as all things they assume a therefore, that doctrinal issues are not im- Christian must believe. They would as- portant. Some even assert that we can- sociate themselves with those they agree not know the truth that brings us together on salvational fundamentals, but disas- into one church. In their unwillingness sociate themselves from those they dis- to confront their sectarian attitudes that

Dickson Biblical Research Library Denominationalism 61 hinder one from coming to a knowledge D. Some denominations can be iden- of the truth, they have become content tified when their members’ adhere with a divided Christendom they feel is to unique teachings that are either acceptable to God. But God did not re- false or contradict Bible teaching. veal His will in a way that would pro- mote any form of denominationalism Determining if a particular religious among believers. group is denominational according to a We must not misunderstand this false teaching may involve some contro- point. When we call for all religious versy as to the biblical soundness of what groups to leave those things that sepa- the group has always believed and taught. rate us from one another, and come to The problem comes when a particular the Bible as our only authority in order group of people have canonized their to be undenominational, we are not be- teachings, believing that they are right ing arrogant about the truth. Seeking to on all points of teaching, and thus bibli- establish one’s belief and behavior on cally correct as a church. the word of God alone is not being de- Most people realize that one cannot nominational. It is essential in order know all that the Bible teaches. How- to maintain our identity as Christians. ever, there are fundamental truths on Affirming that belief and behavior be which the church must stand that cannot based on the word of God is not arro- be twisted or denied. A group is not de- gance, but a restorational call for alle- nominational when standing on the foun- giance to the word of God. Commitment dation of truths that are salvational. to the truth of God’s word will invari- (More on this in chapter 13.) ably exclude those The difficulty some have in establish- who do not have a ing fundamental teaching is that religious It Is Not love of the truth (See groups are too eager to maintain tradi- Denominational 2 Th 2:10-12). It tional interpretations, religious ceremo- To Stand For Truth. also means that re- nies, heritages, or storing the New Tes- traditional meth- Any Tradition That tament church by relying on the word of ods of behavior Contradicts Truth. God alone, not the pronouncements of that are necessary either creeds or traditions, will lead to to identify them as Must Be Sacrificed. one’s denominating himself from error. a unique group. We must be willing to sacrifice all creeds But we must keep in mind that God did and traditions that would hinder us from not reveal His word to us in a manner coming to a knowledge of any truth and that would cause confusion among be- restoring the unity of the faith among lievers. Neither did He make it difficult those who have committed their lives to for those who come to Him with an hon- Jesus. est heart to remain united as the church.

Dickson Biblical Research Library Denominationalism 62 The problem comes when we enforce on with traditional baggage that makes them ourselves more than the Scriptures re- denominational in their relationship with quire for biblical soundness or subtract other groups who are doing the same or from the Scriptures what is necessary for have a different heritage. If the leaders salvation. of these groups are The denial of fundamental teaching not bound by the di- or the enforcement of matters of opinion rection of the Bible, The Baggate Of makes a church denominational. Com- then they will con- Tradition Must Be bine this with the force of heritage and tinue to lead the Sacrificed For any unique religious group is encased as group into doctrinal The Sake Of Truth. a separate fellowship. When a group es- and religious tablishes for itself a unique teaching that oblivion. Such has no biblical foundation, its heritage groups have doomed themselves to be hu- will perpetuate its denominationality. manistic religions wherein the authority When a group establishes teaching that for the groups is based on the feelings is contradictory to the word of God, it and thoughts of man as opposed to the becomes denominational. It is for this actual authority of God’s word. reason that churches must continually In view of what I have just said, I search the Scriptures in order to test their would add that the unity of believers is own beliefs. Paul certainly had this in based on the fact that Christ is the cata- mind when he wrote, “Examine your- lyst that produces unity. “For by one selves as to whether you are in the faith. Spirit we were all immersed into one Test your own selves” (2 Co 13:5). body ...” (1 Co 12:13). “For as many of Denominated churches must take a you as were immersed into Christ have serious look at this matter. If the bibli- put on Christ” (Gl 3:27). “Or do you cal teaching that the Bible must be our not know that as many of us as were im- final authority in religious matters is mersed into Christ Jesus were immersed not believed and practiced, then any into His death?” (Rm 6:3). It is into religious group is in the process of Christ that repentant disciples have been apostasy. It is in a process of moving immersed. All who have been so im- away from Jesus and His word, because mersed are united upon the foundation their heritage as a unique group will have that they have put on Christ. Unity priority over truth. Such groups have among believers, therefore, is based on placed themselves at the mercy of their their common obedience to the gospel. preachers or leaders who assert the di- Our unity is based on our common bap- rection in which the group must go. Or, tism into the death of Jesus, not in they have placed themselves at the mercy whether we have a common religious of their forefathers and heritage. I have heritage or tradition. Unless we can look found that many profess to be Bible past out heritages and traditions, we will based, but in reality they are cluttered never be able to look directly and objec-

Dickson Biblical Research Library Denominationalism 63 tively at the New Testament in order to that identifies their heritage and be the one body into which we were im- fellowship. mersed. After immersion into Christ, doctri- One interesting characteristic of re- nal beliefs play a strategic role in main- ligion is the significance that people place taining the unity that we enjoy in Christ. on names. Names of churches are so im- Those who deny that Jesus has come in portant to some that they fear they will the flesh, are not to be fellowshipped (2 lose their religious identity if they are not Jn 9,10). Those who live immoral lives tagged by a certain name. Therefore, are to be put away from us (1 Co 5:4- when discussing this subject in the con- 10). The same holds true of any who text of denominational behavior, dealing would deny fundamental beliefs of the with the names of churches is very con- Christian faith (Ep 4:4-6). troversial. Nevertheless, because any One may have been immersed for the name inherently signals uniqueness or in- correct reasons, but his continued fellow- dividuality, the subject must be discussed, ship with those with whom he was first especially in reference to how names of united in immersion can be severed if he churches have a tendency to divide dif- ceases to believe the fundamental truths ferently named churches from one an- that brought him into Christ and to live a other. moral life directed by Christ. This was When it comes to determining names Paul’s argument to the Corinthians by his for particular religious groups, some use of the word “if” in reference to the people have exercised great imagination. gospel and his revelation of the bodily Names of churches have usually come resurrection in 1 Corinthians 15. “... by from one of two sources. First, there are which [gospel] you are saved, if you hold those names that have no biblical origin. fast to that word which I preached to you, They have simply unless you believed in vain” (1 Co 15:2). expressed the inge- If the Corinthians ceased believing the A Name Identifies nuity of creative medium through which the gospel event Something Specific. minds and were was communicated to them (Paul’s word coined by follow- of preaching), they would cease possess- ers in order to fancy a particular doctrine, ing their salvation (See Hb 10:39; 2 Pt heritage or method of work. I once heard 2:20-22). Therefore, what one doctri- of “The Ark Church.” Of course, the nally believes after he is united with word “ark” is in the Bible, since Noah Christ and His body by immersion is im- and his family boarded such in order to portant in order to maintain fellowship escape the flood. But I question whether with Christ and His body (See 2 Jn 9,10). this would be a good name for a church. But such is the nature of our obsession E. Some denominations can be iden- with names. A Sunday afternoon drive tified by use of a distinctive name around any community will reveal that

Dickson Biblical Research Library Denominationalism 64 men have been very inventive with names who are not of their particular group. in order to identify their particular party Names as the “Full Gospel Church,” of believers. “First Baptist Church” and “United The second source from which we Church of Christ” indicate that everyone have derived names are descriptive else is substandard, “half-full,” “second” phrases that are found in the New Testa- or “not united.” Names as “Lutheran” ment in reference to Christians. “Church and “Wesleyan” promote denomination- of God,” “Church of Christ” “Family of ality over personalities. “Presbyterian,” God” and “Church of the Firstborn” are “Congregational” and “Methodist” pro- only a few examples. These phrases are mote allegiance to particular doctrines or in the New Testament, but were never institutional structure. Regardless of the originally meant by the Holy Spirit to be name that is used, therefore, denomina- official names of the church that would tionalism occurs between those who call denominate believers from one another. themselves after the specific name they One can use a “name” which has New use to identify themselves from others. Testament origin, but still use that name The problem is that inherent within the denominationally if it is used in a way unique use of any name, whether bibli- that divides one group of believers from cal or not, there is a connotation of de- another. We must always keep in mind nominationalism. that denominationalism did not prevail Regardless of the name of a particu- in the first century, and thus the refer- lar group, the specific name itself often ences that were made to Christians were becomes an obstacle to unity. Church never used with denominational conno- names are not adopted for the purpose of tations as they are used today. determining a separation between the The use of a New Testament name church and the world of unbelievers. for a church does not make a church bib- They are adopted in order to separate lical. In fact, if a biblical “name” is used one religious group from another in a denominational manner, then the within the world of Christendom. Not name itself is one factor that manifests a only do names separate us from one an- sectarian spirit within a fellowship. And other, they often as long as the particular religious group take people’s focus persists in maintaining its coined name, off Jesus and place A Specific Name the members will maintain their party it on loyalty to the Inherently Separates loyalty in reference to the name, and sub- particular “named” The Named. sequently exclude themselves from other religious group of groups simply because of the name. which one is a member. Loyalty is to Within the use of any particular name the particular party to which a name is embedded a spirit of seclusion and ex- is given, not primarily to the Name clusion. Sometimes the names express after which we all must be called. In the attitude of adherents toward others our overemphasis on a particular

Dickson Biblical Research Library Denominationalism 65 name, therefore, we inherently exclude we must understand that the early church ourselves from one another. did not do this. There was no one spe- In the first century there was no need cific name used by the first century for a specific name of the church to dis- church. Because no unique name of the tinguish the church from other groups church is found in the New Testament who also claimed Jesus. Those who be- for the assembly of believers, we must lieved in Jesus were identified for what confess that we are stepping outside the and who they were as the disciples of undenominational behavior of the early Jesus. As a group, they were first dis- church when we adopt a unique name for ciples of Christ who were of “the Way.” ourselves. We are denominating our- They later became known as Christians selves from others who do not fall under (At 11:26; 26:28; 1 Pt 4:16). There were our coined name. Thus to carry a unique no denominating names of the church as name, and at the same time profess a whole in the first century since there undenominationality, is somewhat incon- were no fully organized denominations sistent. We are theological ostriches who within the universal are hiding from the reality of being de- church who desired to nominational. st separate themselves as The 1 Century In our efforts to initiate a restorational a fellowship from the Church Had No paradigm shift, the first action to take in church as a whole. Is Specific Name. order to be undenominational is to real- it possible today to live ize that unique names denominate our- without a unique name of the church in selves from one another. In order to bring order to be undenominational? Can we down the house of sectarianism in the be Christians only in order to restore the midst of a denominated Christendom, unity of the faith in the bond of peace therefore, the divisive names of churches (Cl 3:14)? Is it possible to enjoy the unity must be relinquished for the sake of re- of the Spirit that is based on agreement storing New Testament Christianity. Can on fundamental teaching rather than al- we not be Christians only and at the same legiance to a particular party and its time not arrogantly assume that we are name? the only Christians? One might argue that it is necessary While confessing to the inconsis- to have a name lest the church lose its tency of the use of names, some may ar- identity in a Christendom that is cor- gue that we need a particular name unto rupted with so many denominations that which we can call those who seek to be teach erroneous doctrines. There is some theoretically undenominational. There is validity to this argument. We must con- some truth in doing this because the reli- sider the fact that it would be difficult to gious confusion that exists today did not identify the church in a community if the exist in the early church. But in order to global church did not have a specific restore New Testament Christianity we name. But in selecting a specific name, must simply call ourselves after Christ.

Dickson Biblical Research Library Denominationalism 66 We must be the universal assembly of confusion that would possibly prevail if those who have given allegiance to in a utopian dream if every denomina- Christ. Christians, therefore, are the as- tional name were vanquished from Prot- sembly (church) of Christ. They are the estantism. And assuredly, there would church of Christ simply because all certainly be some confusion. In order to Christians belong to Christ. Can all sort out such confusion all of us would Christians simply be known for being a be driven to the word of God in order to church (assembly) of believers who be- determine what is truth and what is er- long to Christ? ror. We would be driven to dialogue with If we are to bring unity among those one another concerning what each be- who agree on the fundamentals of the lieved. We would not pigeonhole one an- faith, at least unbiblical denominational other according to the belief baggage that names must go. Is it too difficult to ask comes with a particular name. Would this for this in order to restore New Testa- be so bad? If our identity as Christian, ment unity among those who seek to be and our fellowship with others who Christians only? In all the argument that claimed the same, depended on quoting we might impose on ourselves concern- a scripture to confirm our beliefs, would ing the use of a unique name, we must that not encourage searching of the Scrip- remember that the Christians of the first tures daily “to see whether these things century never la- were so” (At 17:11)? Am I being too belled themselves idealistic? with a unique name. One Suffers In The They had no desire to Name “Christian”, F. Some denominations can be iden- seclude or exclude Not In The Name tified by their emphasis on heritage themselves from one Of The Church. and tradition over the authority of another. They were God’s word. first identified as the disciples of Christ Jesus. After the church The progression into digression from had been in existence for at least ten God about which Jesus spoke in Mark years, the disciples were called “Chris- 7:1-9 is both clear and frightening. Since tians” (At 11:26). And even later, they we are traditional beings and seek to go were willing to suffer in this name only our own way, we progress from teaching (1 Pt 4:16). Are we willing to be Chris- our traditions to neglecting the word of tians only? I suppose if we were honest God, and then to rejecting the word. We with ourselves, we would admit that the go from religious tradition to religious names by which we choose to identify commandment, form a sectarian spirit ourselves are chosen for the purpose of and then go to a full blown denomina- maintaining some heritage or denominat- tion. After all, denominational groups did ing ourselves from others. not wake up one day and decide to cre- It may be that we are afraid of the ate a religion after their own desires. The

Dickson Biblical Research Library Denominationalism 67 process was slow and without pain. But ship, methods of evangelism, church the end result is the same with every names, and programs are all occasions group who follow the road of traditional for creating the uniqueness of our group religiosity. Many religious groups have if we bind where God has not bound. A digressed to the point of rejecting funda- self-made religion is constructed after the mental biblical truths in order to main- traditions we impose on ourselves as doc- tain the uniqueness of the group in the trine in order to be a distinct religious midst of a host of other groups who trav- group. Paul’s command concerning such eled down the same road. man-made religious traditions was “Do It is human nature to behave after a not touch. Do not taste. Do not handle” traditional manner. Since this is true, then (Cl 2:21). we would assume that our traditional In those areas of belief and work that behavior would also become a part of our are required of God’s people, the Bible religious behav- is often silent on how to accomplish work ior. One of the that must be done, for example, caring primary pillars Work In The Area for orphans or world evangelistic out- upon which de- Of Freedom Must reach. We must be careful not to bind as nominationalism Be Guided By commandment methodologies to carry is built is tradi- Biblical Principles. out God’s work where the Bible is silent. tionalism. A dan- What God intends is that we exercise our ger most people freedom when He gives no specifics to fail to recognize is that when our tradi- carry out that which He commands. We tions become the identity of our heritage, have freedom in methods of ministry to they often become more important than do what is necessary to get the job done the word of God. Paul spoke of this dan- according to the guiding principles of the ger in Colossians 2:22,23. “All these con- Bible. But when a particular traditional cern things that perish with the using, way of doing something becomes the after the commandments and doctrines only way it can be done, then we have of men. These things have indeed a show established the foundation upon which of wisdom in self-made religion and self- we separate ourselves after our unique abasement and neglect of the body, but way of doing something. not in any value in restraining the indul- Keep in mind that Jesus did not con- gence of the flesh.” demn tradition in and of itself. It was If we are “teaching as doctrine the only when traditions commandments of men” (Mt 15:9), then became the “com- we have created religion. The command- mandment of men” When A Tradition ments of men are identified as those that they fall into the Is Bound, things we bind on ourselves in order to category of being vain A Denomination maintain a religious identity. Institutional worship. Man-made Is Born. structures, styles or ceremonies of wor- orders or ceremonies

Dickson Biblical Research Library Denominationalism 68 of worship are in the area of freedom if sets us apart from those who do not ad- they do not conflict with a biblical prin- here to our unique heritage or traditions. ciple. God allows great freedom when it I realize that when we challenge our comes to expressing our worship and car- religious heritage, we make people very rying out our personal ministries in or- uncomfortable. Our religious heritages der to serve Him. However, when “wor- are sacred, for they were usually given ship styles” or “ceremonies” and “meth- to us by our parents. If not our parents, ods of work” become the only way things then they were given to us by religious can be done, and thus bound on the be- forefathers we deeply respect. Neverthe- lievers, then they have become the com- less, I would challenge you to look mandments of men. through your heritage directly at Jesus. One’s mind is boggled when think- If your heritage blurs your vision of what ing of all the man-made religious tradi- Jesus envisioned, then is heritage too big tions that denominate the behavior of the a price to pay for a better vision of Jesus? religious world today. One would won- I think it is not. Though I respect my der how we could ever restore the sim- religious heritage, it is not the founda- plicity of being simple Christians in the tion for my relationship with Jesus. I will midst of so much confusion. I am opti- follow Paul insofar as He follows Christ mistic. We can. However, if we are not (1 Co 11:1). But if Paul has stepped aside willing to forsake our traditions for the from Christ, I will follow Christ and still sake of unity, then we will always be de- respect the fallibility of Peter in his fall nominated from one another. And in the in Antioch. Heritage can never be the midst of persistent religious division, foundation upon which we establish a there will be no hope of restoration relationship with God. That right is re- among the vast majority in the world of served only for Jesus Christ. Christendom. In order to establish undenomina- G. Some denominations can be identi- tional Christianity, we must be willing fied by their universal institutional to take another look at our traditions and organization that is imposed on in- our personal heritages. If our traditions dividual believers. are taught in a manner that makes them religious law to which all adherents of Christians have a right to organize our heritage must conform, then they are themselves in order to accomplish great divisive. And when our traditions are di- works. Outside the freedom each Chris- visive, they must be sacrificed for the tian has in serving the needs of those in sake of unity and the restoration of be- his or her own community, there is no ing Christians only. If we are not willing international institutional structure of the to do this, then we will claim to be Chris- church other than the headship of Christ tians, but Christians with the added label under which we individually work in ser- of some unique tradition or heritage that vice to one another and our communi-

Dickson Biblical Research Library Denominationalism 69 ties. However, when an international or- who work for the associated churches. ganization becomes the means by which Through the official recognition of the individuals are led to denominate from preachers and the churches, the ecclesi- one another, then the international orga- astical institution maintains control over nization violates our freedom to serve all associated preachers and churches. It where we are under the universal head- is not the purpose of such institutional ship of Jesus. organizations to refer individual believ- Sometimes churches organize them- ers to the authority of the word of God. selves after the structure of corporations, Emphasis is on the authority of the insti- and thus demand allegiance to the uni- tution that exerts its direction through the versal corporate church over direct alle- ordained clergy. If the members of asso- giance to the headship of Christ. These ciated churches were encouraged to fo- institutions demand that each church or cus primarily on the word of God as their individual associated with the universal sole authority, then “apostasy” from the church institution institution would be imminent. For this must conform ei- reason, religious groups that promote an ther to the tradi- Authoritative Synods authoritative institutional organization of tions, doctrines, or Develop their fellowship of churches usually do traditional function Denominated not encourage Bible study by local mem- of the institution. Fellowships. bers. Man-imposed reli- gious institutions like these often enforce H. Some denominations are identified by worship styles, organizational structures, their local legislative institutional or- systems of contribution, structures in ap- ganization that is imposed on a par- pointing preachers, lessons that are ticular group. preached, and a host of other regulations that are used to bring associated churches According to the definition of the into conformity to the dictates of the in- word “institution,” the church could be stitution. By establishing their regula- identified as an institution universally. tions as authoritative in the lives of the An institution in the broadest definition members of the institution, those of the word simply indicates that there is churches that conform to the regulations a universal Head of the church with a are denominated as a fellowship of headquarters in churches from other churches that do not heaven and mem- submit to the regulations of the institu- bers who function When Individuals tion. under the authority Call Members Institutional churches of the denomi- of the word of the After Themselves, national world are usually maintained by Head. However, They Form Churches either a written code or the training and when a local group For Themselves. graduation (ordination) of the preachers of believers seek to

Dickson Biblical Research Library Denominationalism 70 autonomously function as an institution, as functionaries to carry out the decisions they naturally denominate from other of the board of elders of the institution. groups who would do the same. As local In order to ensure vision and organiza- institutions, each group would be a de- tion, names, responsibilities and direc- nominated group according to the insti- tion are structured on a spread sheet (out- tutional structure under which each line), and thus a “well greased” institu- would fall or to which the members of tion functions after the precision of a suc- each group would give allegiance. For cessful corporation. Whether we would this reason, we would do well to be cau- acknowledge such, this is institutional re- tious when using the word “institution” ligion. It is organizationally patterned in reference to a particular assembly of after the corporate Western business Christians. The church is not an institu- world, and thus satisfies the organiza- tion locally after the common use of the tional obsession of the business execu- word “institution.” tives who are members of this church, Highly organized autonomous (inde- and often those who compose the “elder- pendent) churches often fall into the in- ship.” stitutional trap. In an effort to corporately When groups of believers organize organize in order to see that every need after such a manner they are an institu- is fulfilled and every member involved, tional church. They have institutional- such program-oriented churches become ized the behavior of those who are en- fine-tuned corporate organizations. In listed on the corporate membership roll. being such, they make themselves dis- Now to say that each particular institu- tinct from others. They sometimes be- tional group does not denominate itself come proud of their organizational struc- from others who are organized in the ture, and thus view other churches as dis- same manner, is refusing to see reality. organized or “less church” because they The very organizational structure of the are not a fine-turned organization. Au- institutional church denominates it from tonomous institutional church groups are other groups who are organized in a dif- often undeclared denominations who ferent manner. When two groups are so function separate from other groups. organized, they behave denominationally Many Western churches are institu- in their relationship with one another. tionally organized. They function with a When groups of people institution- single person (preacher) as the center of ally organize as corporate churches, they reference for organization and who func- function as two different corporations. tions as the single source for the dissemi- As such, they are unique from one an- nation of knowledge to the group. An other. They have different control “eldership” makes decisions as a corpo- mechanisms. They have different poli- rate board of directors. The members cies, different rules of function, differ- have relinquished decision authority to a ent organized ministries, etc. They are corporate elder board, and deacons serve two different groups functioning autono-

Dickson Biblical Research Library Denominationalism 71 mously from one another. Their betrayed by the structured church, and organizationalism is not wrong. Chris- thus are fleeing in groves to small groups tians have freedom to organize, and then wherein a personal relationship with write their organizational structure on a Jesus is learned as one learns the skills piece of paper. But we must understand of how to be together with others. A re- that the paper is the “creed for the year” lationship paradigm is shifting from the as members work according to the struc- formal, ceremonial function of the cor- ture that is inscribed on the organization’s porate church to the personal, warm en- written creed. Again, to do such is not vironment of small groups meeting in biblically wrong. What is wrong is to houses that are directed by the laity. This deny the fact that two groups of believ- is certainly a refreshing wind of change ers who organize and work according to as individual believers seek a restoration the mandates of two different institu- of the “one another” relational Christian- tional creeds are not denominational in ity that is portrayed in Scripture. their relationship with one another. In- stitutional churches that are corporately I. Some denominations can be iden- organized are inherently denominational. tified by the members who follow I must say again that organizing a specific personality. members to work as a group is not bibli- cally wrong. No one is saying this. But A denomination is often started by we must also recognize that the Scrip- either a dominant or charismatic person- tures are completely silent in reference ality. Or, in the development of a church, to the organizational structure of the mod- a dominant or influential personality may ern-day institutional church. Other than affect many in the congregation to give individuals making decisions to plan and loyalty to him as the principal leader. work together, one would have to read Paul warned the Ephesian elders that dif- between a great deal of “revelational lines” ferent individuals in order to come up with the organizational would arise who structure that is characteristic of many in- would “draw away Dominant Preachers stitutional churches that exist today. the disciples after Often Form In all this quagmire of organizational themselves” (At Denominated religion, I see a ray of hope for the future 20:30). Often, the Churches. as the postmodern generation repudiates seed for a new de- institutional religious structures. In an nomination arises out of an existing effort to restore a personal relationship church that is faithful to a specific leader. with Jesus and a functional relationship This was certainly the problem about with one another, those of the postmodern which Paul warned the Ephesian elders generation have discovered that the in- in the preceding verse. When demigods stitutional/corporate church cannot ac- arise in the church, they form a denomi- complish their desires. They have been nated fellowship.

Dickson Biblical Research Library Denominationalism 72 A similar situation happened in the a leader. He subsequently dominated the church of Corinth when members started sheep to the point of intimidating the calling themselves after either Paul, members by threatening to excommuni- Apollos or Cephas (1 Co 1:12). The cate from the fellowship of the church problem in Corinth was not Paul, Apollos those who received John and the other or Cephas calling away the disciples af- evangelists (3 Jn 10). Diotrephes thus ter themselves. They were innocent vic- separated a group of Christians from tims of a sectarian spirit. What is re- other Christians in that he refused to re- vealed in this case is the fact that people ceive perceived competition into the are as sheep without a shepherd. They realm of his control (3 Jn 9,10). He led a seek to follow some personality on earth denominated group of Christians who in conjunction with the true Shepherd in had obeyed the gospel, but were intimi- heaven. When a particular individual dated into being an exclusive group of takes advantage of the desire of the believers. people who seek to follow a noted per- When a group has a leader who re- sonality, and that personality becomes a fuses to receive those who are going dominant or egotistical person with those about preaching the gospel, then that who would follow him, then the group group has become a denomination. It is makes this individual the center of refer- a denomination because it has shut the ence for the existence of the group. By door to God’s evangelists. doing this, a sectarian spirit is generated Through slander and malicious in the fellowship and a denomination is words, dominant leaders of these denomi- formed. The group denominates itself nated groups behave as Diotrephes did from those who do not accept the one in order to keep out of their party those after whom they call themselves. A who would question their dominance preacher may be perfectly innocent in this over the churches they control. They thus matter as in the situation in Corinth with separate their groups from others. Lead- Paul, Apollos and Cephas. But the sec- ers who slander the “Johns” and evange- tarian spirit in the mind of the members lists in order to keep them away from will often lead them to denominate them- members they have called after them- selves from others. The followers will selves, are seeking to isolate a group of separate themselves from others simply Christians from other groups. They may because of their great respect for their preach the truth in reference to doctrine, leader. but in their sectarian behavior they deny A similar scenario of division over a the doctrine of unity. The theology of personality happened with the church to the group may be correct, but their spirit which John wrote the letter of 3 John. is certainly sectarian. Diotrephes had in some way gained au- thoritarian control over the church. He J. Some denominations can be iden- took advantage of the sheep who sought tified by the exaltation of a particu-

Dickson Biblical Research Library Denominationalism 73 lar group of people or institution ticular team becomes an authoritative gov- that exercises control over the erning body over the affairs of the church, group. then the team is an institutional authority other than the whole church at large. God In conjunction with the previous never intended that any individual or point, some church organizations are set group of individuals lord over His flock up with a system of designated leaders (See 1 Pt 5:1-4). who are given dominant positions within The problems are parachurch insti- a fellowship of churches. The members tutions or synods of leaders as the Catho- recognize these individuals or group of lic hierarchy that are made up of officially individuals as officials with universal au- ordained individuals who are sanctioned thority over the church. Those who are to preach for a fellowship of churches that not under the authority of these officials are controlled by a universal organiza- are not a part of their fellowship of tion of ordained leaders. In such situa- churches. This is the institutional struc- tions, those who do not receive the offi- ture of the Catholic church with its hier- cial sanction of the organization are not archy of a pope, bishops and priests who authorized to work for or represent the control the network of Catholic churches. fellowship of churches over which the or- For the sake of clarity, we must be ganization has control. With diplomas specific in reference to what is under dis- from the accepted educational institu- cussion. The name of an organized in- tions of the organization, this ordained stitution does not necessarily identify the clergy exercises the authority of the or- nature of the organization. In this con- ganization within local churches. A fel- text I am not discussing the name or the lowship of churches that has signed alle- concept of organizing to accomplish spe- giance to the organization thus separates cific ministries. In order to carry out tasks itself from other churches by approving that God desires that only those preachers (priests) who are of- His children do, any ficially ordained and recognized to number of Chris- The Church Is Solely preach for their fellowship of churches. tians can organize Under The We must reaffirm that the authority under any name or Lordship Of Christ. for the church originates solely from type of organization Jesus through His word (Jn 12:48). As of work that does not contradict the Bible. in Acts 15, the decisions that are made in Whatever the particular group calls itself areas of freedom where God expects the is not relevant to this discussion or the church to make decisions, rest with the problem I am addressing. Terms as “mis- church as a whole, not with any authori- sion team” or “ministry team” are not tative organization that functions sepa- wrong within themselves. What such rate from the church. For this reason, teams may do is not wrong if it is to carry we must not assume that qualifications out the work of God. However, if a par- for positions in the church are mandates

Dickson Biblical Research Library Denominationalism 74 for authority. In the New Testament there tian is also universal. This means that are no qualifications for doing the work every immersed believer is a member of of preaching the gospel to the lost. There every assembly of believers throughout were no official diplomas, or ordinations, the world. When one is baptized into or clergy who function separate from all the body of the members of the church. Christ, his or When men arise to claim some spe- her membership The Christian’s cial authority over the church, they often is placed in the Membership Is Never become clergy in their behavior, and thus book of life in Moved From Heavenly exercise dominance over the sheep of heaven and his Enrollment. God. They assume some supposed au- or her fellow- thority outside the authority of the word ship is established with every other of God by which they can dominate oth- baptized believer throughout the ers. We must remember, however, that world. Any theology that seeks to our only authority is Jesus through the change this clear teaching of Scripture power of His word. He is the only head substitutes something local for the uni- (control) of the church (Cl 1:18). There versal fellowship of the Christian with is no other controlling head of the local all Christians throughout the world. believer. When we forsake this teach- There is no such thing in Scripture ing, we open up ourselves to the domi- that talks about a dual membership, nance of certain personalities, as well as one that is in heaven and the other that to organizations of official men who is on earth with a local body of Chris- would reign over the sheep of God as or- tians. Concepts as “placing member- dained ministers of the church. (More ship” and “changing membership” are on this in chapter 6.) strictly denominational terminologies that are not found in the Scriptures. K. Some denominations can be iden- Sometimes these phrases betray our per- tified by their requirement of a sec- ceptions of the church. If membership ond membership of the members. in the universal church is dependent on membership in a local denominated Paul reminded the Corinthians that group, then the terminology of “placing they were individually members of the membership” betrays our denominational universal body of Christ (1 Co 12:12). thinking. They were members of the body of Christ If we view membership of the body (1 Co 6:15) and fellow citizens of the of Christ as something that is local and kingdom (Ep 2:19). The Christian’s specific with one body, then we are fo- membership, therefore, is individually in cusing more on the local body of saints heaven. I can truly say, “My name is than the body as a whole. The concept written there.” Since the body is univer- of placing membership with a specific sal, then the membership of the Chris- party often manifests a party spirit. The

Dickson Biblical Research Library Denominationalism 75 sectarianism of the teaching is revealed with God is strongly emphasized in the in the fact that two different Christians New Testament. Membership in local as- may live across the street from one an- semblies is a foreign concept to the New other. One may have his membership Testament. Baptized believers have a “placed” with church A and the other with common fellowship with one another be- church B. If the one who has his mem- cause of their common membership in bership with church A is in need of help, heaven. Christians, therefore, have a the members of church B often feel that common fellowship with one another they are not responsible to help. Some- throughout the world, not with an exclu- times, the shepherds of church B feel no sive group that would separate one’s fel- obligation to spiritually care for a mem- lowship from any other believer of the ber of church A since his membership is worldwide church. “placed” with another party. The fact is When local fellowships become in- that these feelings and practices fall short stitutional, they often view membership of our obligation to one another as Chris- in a sectarian manner. Either through tians throughout the world. structured organization or commitment The concept of “placing member- to a specific church group, they suppress ship” is often used in reference to one individual participation with all other making known to others his presence church groups. When individuality is with a particular group of believers. Such suppressed and freedom restricted, re- is done to identify his presence among form within such churches is highly im- the saints. Making our presence known probable. Individuals are usually dis- to others through an announcement, how- couraged from thinking and acting inde- ever, is sufficient to accomplish the pur- pendently from the norms of the particu- pose. “Placing membership” makes an lar group to which they have given their entirely different statement. The denomi- allegiance through placing membership. national world uses this terminology af- However, we must not interpret in- ter a sectarian manner. We would do dividualism in our relationship with God well, therefore, to refrain from such a as an excuse for forsaking our fellowship phrase lest we bring into our efforts to and responsibility to one another as restore New Testament Christianity the Christians. Though our responsibility sectarian baggage that comes with the toward God is individual, our association phrase. with other Christians whenever possible When one obeys the gospel, he or she is mandatory. This is the foundational establishes a direct relationship with principle upon which Hebrews 10:24,25 God. Since this relationship is direct, it was written. If one isolates himself from does not depend on the mediatorship of his or her responsibility to stir up love any one person or group structure. It and good works in our fellowship with depends on Christ alone. It is for this one another, then we are forsaking the reason that an individual relationship community that God intended would

Dickson Biblical Research Library Denominationalism 76 build us up unto the unity of the faith (Ep lenge this accusation. Suppose a pioneer- 4:11-16). For this reason, our individual ing farmer moves to open range and de- membership in the universal church has cides, as in the early days of America, placed us in common fellowship with one not to build fences to hedge in his cattle. another. It is through our seeking and He is happy to allow his cattle to roam maintaining our common fellowship that freely on the range with the cattle of his we encourage one another to maintain the neighbor. He knows his cattle and his faith. cattle know him. As time goes by, how- ever, his neighbor decides to build fences The practice of denominationalism in order to separate his cattle from his distorts the nature of the body of Christ. neighbor and to claim a portion of the The universality of the body is denied in pasture as his own. He thus builds a fence order that focus be on a local party of around his farm that is east of the farmer believers. The denominationalist views who wants his cattle to freely graze in the church as a patchwork effort of Jesus open range. A third farmer subsequently throughout the world, and thus denies the builds another fence north of the open- inherent unity of the worldwide body. range farmer. A fourth builds a fence A group of believers can never de- west and another farmer builds south of nominate themselves from the universal the open-range farmer. The open-range church of Christ. They can only denomi- farmer is now fenced in. But who built nate themselves from other believers. In the fences? doing such, they have violated the one- When we say that we will build no ness of the body which is inherent in the denominational fences, we must not be one head/one body that Jesus established. accused of building the fences when we Movements that are initiated by men are fenced in by those who have chosen are usually influenced by the thinking of to fence in their cattle with denomina- the initial leaders of the movements. A tional dogma and traditional religious true restoration of undenominational practices. The undenominational Chris- Christianity must be generated and di- tian did not separate himself from oth- rected by God. If we are to guard our- ers. The one who builds the fences is the selves from denominating the church, sectarian in spirit, and thus the denomi- then we must allow God to work in our nationalist. The one who pulls himself lives. A restoration of relationships be- away from another because of tradition, tween Christians must occur. A focus on matters of opinion, or just a contentious Jesus must be maintained lest we change spirit is the one who is divisive. The un- our focus to men and the glorification of denominational Christian does not the movement itself. teach anything that is not as universal Some may accuse us of becoming a and broad as the universal church of denomination when we promote unde- God. Forcing teaching, unique meth- nominational Christianity. I would chal- ods, or behavior on a local flock of God

Dickson Biblical Research Library Types Of Denominationalism 77 that is less than that which is univer- we have as a gift from God as a result of sal is denominational. our obedience to the gospel. God gives If others seek to build the fences, the the unity, not man. Christians may re- open-range farmer has no choice. He ject one another or not receive one an- must live in a realm wherein he is sepa- other, but they can never destroy that rated from those he would like to dialog which is God’s work in viewing Chris- in order to tear down fences. The fences tians as the single body of Christ. It is are the problem. our responsibility to recognize this unity. Every baptized believer throughout We may ignore it, deny it, or say that it the world has been added to the univer- does not exist. But the oneness of the sal body of Christ. He or she must not, body is God’s work, not our work. It is therefore, be thought of in denomina- our task as immersed believers to set tional terms. For this reason, it is cer- aside our differences in order to enjoy tainly presumptuous to think that the be- that which comes to us as a gift from God. liever who has been baptized for the right If we are willing to set aside our differ- reasons must then be baptized again if ences, then we will begin to understand he or she did not have a complete knowl- the unity that we will eventually enjoy edge of the church to which he or she in reality in the heavenly environment was added by God. One is baptized and that is yet to come. But until then, we added to the church by God. He is not must at least make ever effort to start baptized and added to a church by man. practicing that which will be revealed in Since everyone who has obeyed the its appointed time. This simply means gospel is added to the church by God, that we must start practicing unity be then all baptized believers are one in preparation for heaven. Christ. No one can dissolve this unity Chapter 6

Types Of Denominationism Recognizing denominational behav- who also claim not to be behaving after ior in one’s own life is often difficult. If the same manner. At least, we are quick we do recognize it, it is more difficult to to accuse others of sectarian behavior correct. Since we know that Jesus wants concerning how we define denomina- us to be one as He and the Father are tionalism. There- one, it is difficult to acknowledge that fore, I have deemed we sometimes allow our sectarian human it necessary to be Sincere People Have nature to be carried out in our religious more specific in this No Fear Of behavior. And for this reason, we are chapter in defining Re-examining usually in self denial about behaving de- different expres- Their Own Lives. nominationally in reference to others sions of denomina-

Dickson Biblical Research Library Types Of Denominationalism 78 tional behavior. ture of our dwelling together in a com- We have lived with denominational- mon covenant relationship with God. ism in Christendom for so many centu- There are some basic principles of Scrip- ries that most people have led themselves ture that are either denied or twisted if to believe that “one church is as good as our separation from one another is ac- another.” Some believe that we are all cepted as true. Once the causes of de- headed for heaven, but down different nominationalism are identified, then it is roads. When the error of denomination- easy to deter- alism is pointed out, some become very mine that God defensive. Others are just puzzled be- Confessing A Sectarian never in- cause they do not understand why there Spirit Is A Step In tended that the should be so much concern over some- The Right Direction. “church” thing that is supposedly not a problem should exist in among so many. a state of divided parties that have little And then there are those who sim- to do with one another. Understanding ply do not want to be made uncomfort- the nature of specific causes of the prob- able in their present religious behavior. lem also helps us to identify the I have found that some become very dis- unbiblical practices that must be main- turbed when it is pointed out that their tained in order to prop up those churches behavior is very denominational. In fact, that persist in maintaining a sectarian when some are confronted with the pos- denominational nature. sibility that they are denominational in There are two audiences to which I behavior, I have discovered that they be- direct the thoughts of this chapter. The come quite defensive, especially those first is the church of the redeemed who who believe that they have completed the have covenanted themselves with God restoration of New Testament Christian- through their obedience to the gospel. As ity. the church, we are not guarded from be- I believe this chapter is necessary, coming denominational in reference to therefore, in order that we delve into who unique parties maintaining a sectarian we really are. Sincere believers who seek spirit. As we study through the New to be undenominational will have no fear Testament, it is clear that some of the in doing this, since it is always their goal early Christians struggled with schis- to be simply Christians in a confused re- matic tendencies. We would be naive to ligious world. believe, therefore, that we would not be- I believe this investigation is impera- have in a similar manner as we struggle tive because separation from other Chris- to rid ourselves of the influences of the tians is something about which one must divided Christendom in which we live. be greatly concerned. We must be con- The second general group to which I cerned because such separation is based direct the following discussion is the de- on concepts that contradict the very na- nominational groups of Christendom. It

Dickson Biblical Research Library Types Of Denominationalism 79 seems that thousands of leaders have also know the truth. taken the name of Jesus, organized some Sometimes the causes of the prob- group together after their command, and lem are either overlooked or ignored by then called themselves an independent those who do not want to be confronted church. Each group thus has little to do with an erroneous sectarian spirit that has with others. As independent churches, led them to be in constant conflict with each group clones itself throughout com- their brethren. Others have simply re- munities, cities and the world. They then signed themselves to live in a divided take their place among the institutional religious world with walls between those denominations that were born out of the who believe on Jesus. But we do not Reformation Movement. And thus, we have the option of overlooking any cause live in a world of institutional denomi- that would lead us to separate ourselves nationalism, wherein we struggle to re- from one another. We do not because lease ourselves of the bondage of mis- we must make every effort to correct that guided heritages and doctrines that have which leads us apart from one another. produced the division of Christendom. If the cause is doctrinal error, then that Denominationalism as a whole is not error must be confronted. If it is bind- caused by a single erroneous interpreta- ing tradition as law, then that tradition tion of Scripture or the behavior of some must be identified and taken out of the who carry out an exclusive spirit in their realm of law. If the problem is a lack of religious behavior. There are several be- willingness to allow people to work in liefs and behavioral patterns that have the area of freedom, then freedom must given rise to the present division we see ring. If the problem is binding opinions, in the reli- then one must be confronted about mak- gious world. ing his opinions law. The fact is that each For this rea- One Can Know The Truth, denominating cause in some way con- son, there are And Yet Behave tradicts the very nature of the church. many types of Denominationally Some have believed that there was denomina- In Reference To Others no denominationalism in the first cen- tions. Be- Who Know The Truth. tury. But this is not true. It is true that cause we have the type or extent of institutional denomi- often stereotyped one another’s exclu- nationalism we see today was not preva- siveness, we have failed to see the root lent in the first century. However, the cause of the problem. This failure to seeds that cause denominationalism to- identify different causes has also led day constantly attacked the early Chris- some to believe that they were not be- tians in their efforts to remain one uni- having as a sect because they were versal church. Understanding these preaching the truth. The fact is, one can causes for division in the first century be preaching correct doctrine, but behav- will help us understand the reasons why ing denominationally toward others who men who forsake the guiding authority

Dickson Biblical Research Library Types Of Denominationalism 80 of the word of God will digress to the There were some in the early church who extent of the institutional religions we taught the doctrines of men (Cl 2:22). see today. Understanding how the early They taught doctrines of demons (1 Tm Christians dealt with the threat of divi- 4:1) and things that were contrary to sion will give us tools with which to work sound doctrine (1 Tm 1:10). Paul warned in order to bring us together and keep us that there would be those who would not together in heart and spirit. endure sound teaching (2 Tm 4:3). Be- Conversely, an understanding of the cause they would not endure sound causes for separating churches into dif- teaching, they would go beyond the doc- ferent groups helps us to understand the trine of Christ (2 Jn 9,10). By the time sectarianism that affected the church in John wrote the letter of Revelation, there the first century. The following is a brief were some who held to the teaching of review of some of the first century ef- Balaam (Rv 2:14), and subsequently forts by some to develop unique groups caused some in the church to stumble. in the early church. Such efforts have There were some in the church of been successfully used throughout the Thyatira who held to the doctrine of centuries by different people in order to Jezebel (Rv 2:18-24). Doctrinal denomi- denominate the church into unique nationalism had already begun before the groups that are patterned after the unique close of the New Testament canon of teachings of some leader or leaders: Scriptures. Doctrinal error was the first apos- A. Doctrinal Denominationalism: tasy in the church. It was so because there are always those who will pervert This type of denominationalism is what God communicates to man through the most common in the religious world the Scriptures (2 Pt 3:15,16). Doctrinal today. It is built on the fact that one or error occurred in the first century when more fundamental teachings of the New Christians with itching ears were will- Testament are either twisted, denied or ing to be carried about by every wind of misapplied. It also centers around teach- doctrine (See Ep 4:11-14; 1 Tm 4:1-5; 2 ing doctrines that have no biblical foun- Tm 4:3,4). It occurs today because itch- dation. Unique doctrines thus become ing ears still exist. When people go be- the foundation upon which a particular yond the teaching of Christ, the church denomination is established or identified. is to separate herself from such people. The faithful are not to give any greeting 1. First century doctrinal denomi- to those who deny salvational teaching nationalism: Jesus identified some who (2 Jn 9,10). taught as doctrine the commandments of 2. Present-day doctrinal denomina- men (Mk 7:7). Though directed specifi- tionalism: Churches that highlight spe- cally to the Jews, His statement was pro- cific erroneous doctrines today also sepa- phetically true in reference to the church. rate themselves from those who do not

Dickson Biblical Research Library Types Of Denominationalism 81 cherish their doctrines. Doctrinally de- fundamental truth. The judaizing teach- nominated churches have capitalized on ers of Galatia believed in the incarnation. doctrines such as mariolatry, predestina- They believed the death and resurrection tion, transubstantiation, infant baptism, of Jesus. But the “other gospel” they original sin, sprinkling for baptism, de- were teaching was binding law, specifi- nominational names, and a host of erro- cally circumcision, as added conditions neous concepts in reference to the work for salvation (See At 15:1). The theme of the Holy Spirit. Different doctrines of the Galatian letter was that one can have become the foundation upon which believe the truth concerning fundamen- different religious groups have either re- tals, but when other teachings are added jected or accepted one another. as fundamental, they change the simple It is necessary that we know and gospel to “another gospel.” Those who teach the truth of God’s word (2 Th 2:9- would do such today should cut them- 11). We must be the advocates of sound selves off (denominated) from those who teaching. We must understand, however, do not accept their “other gospel.” This that teaching truth will cause others to was what Paul said of the judaizing separate themselves from the one who teachers in their relationship to the fel- teaches the truth. If speaking the truth lowship of the free. “I could wish that causes others to separate themselves those who are troubling you would cut from the one who speaks the truth, then themselves off from you” (Gl 5:12). the one who seeks to teach the funda- mentals of the word of God as truth is B. Traditional Denominationalism: not the one who is causing the division. The one who teaches “another gospel” Some would refer to this as “histori- is the actual person who is causing the cal denominationalism”. This is denomi- division (See Gl 1:6-9). Paul was so bold nationalism that is based on the canon- as to say that those who teach another izing of the traditions of the fathers or gospel should cut themselves off from our unique heritage. It is the dividing of those who continue to believe and teach a fellowship of churches after the unique the truth of the gospel (Gl 5:12). In the traditions that are accepted by everyone Galatian situation, I am sure that some in the fellowship. followed his advice, and subsequently There are two general types of tradi- the denomination of “another gospel” tional denominationalists. There are was formed when judaizing teachers cut those who are first patterned after the themselves off from the fellowship of the preceding point of faithful. doctrinal denomina- I believe there is a great truth taught tionalism. Some Bound Traditions by the Galatian controversy that is rel- have traditional Always Produce evant to our call that some must give up doctrinal points that Denominations. doctrines that either deny or contradict are erroneous in ref-

Dickson Biblical Research Library Types Of Denominationalism 82 erence to biblical teaching. Combined ship of some groups becomes a matter with erroneous doctrines, these denomi- of determining the identity of those nations have added centuries of tradition within the fellowship. Generally ac- that identify them as a unique religious cepted words or phrases that either unite group. Their traditions and doctrines are and divide would be, “gospel meeting,” viewed as necessary points to identify “campaign,” “workshop,” “lectureship,” themselves as a unique fellowship of and “providence.” Some examples of vo- churches. With the traditions and doc- cabulary words trines, these religious groups have that are often claimed a distinctive name by which they Using Bible Names For questioned are can be identified. Bible Things Does Not words as “cru- Secondly, there are those who know Always Guarantee sade,” “revival,” the truth, but have knowingly or unknow- The Bible Way. “conference,” ingly throughout the years added many “seminar,” “dis- traditions to their own beliefs and behav- ciple,” “witness,” and “heal.” What is ior. Since we as humans are traditional, difficult in these fellowships is to con- this would not be surprising. Individual vince them that in many ways they have church groups develop unique traditions. become traditional in their language, and For example, there are an insurmount- thus sectarian on the basis of their vo- able number of traditions surrounding the cabulary alone. When one is somewhat Lord’s Supper alone that divide differ- arrogant about knowing the truth, it is ent groups from one another. difficult to convince such a person that Traditions often become an identi- he has added traditional practices, or a fying characteristic that make groups traditional vocabulary, to what he knows unique, and often denominational in their as the truth. relationship with one another. Even large 1. First century traditional denomi- fellowships of independent churches nationalism: In the first century, the tra- who know the truth in doctrine have bur- ditions of men entered the church from dened themselves with unique traditions outside. It was not that the church had that divide the fellowship of the church established its own traditions. The from within. It seems that some in their church had not been in existence long sincerity to be as biblical as possible have enough to establish her own unique ways infringed on the freedom we have in of doing things that would be considered Christ by binding every sort of obscure traditional. However, this did not mean Bible statement or example on the minds that the traditions of men did not plague of sincere brethren. These obscure teach- the early church. The problem was that ings have become unique with particu- religious traditions were brought in with lar groups, and subsequently their unique the baggage of new converts. teachings define them as a denomination. The early Jewish Christians had a Even the vocabulary of the fellow- difficult time with their Jewish baggage.

Dickson Biblical Research Library Types Of Denominationalism 83 This was especially true of Jewish Chris- fellowships, catechisms and manuals tians who sought to bind circumcision have often been written in order that ev- on Gentile converts. In Antioch, Peter eryone knows and adheres to the tradi- succumbed to the intimidation of those tions of the fathers. Such books become who came from Jerusalem with a suit- the standard of judgment by which each case full of circumcision knives. He congregation in the fellowship of a spe- withdrew himself from the Gentile Chris- cific traditional heritage of churches is tians when these legalistic Jews arrived judged to be faithful to the traditions of (Gl 2:11,12). Another example of tradi- the fathers. tional denominationalism is found in If two congregations in the same Paul’s letter to the Colossians. He community refuse to have fellowship warned the brethren in Colosse that no with one another because both are of a one take them captive “through philoso- different traditional heritage, then cer- phy and vain deceit according to the tra- tainly this cannot be right. Paul wrote, dition of men” (Cl 2:8). The fact that “There is neither Jew nor Greek, there he made this statement indicates that is neither bondservant nor free, there is some were taking captive (denominating) neither male nor female, for you are all some believers after their own philoso- one in Christ Jesus” (Gl 3:28). Can a phies and traditions. When men seek to “Jewish cultured church” meet across the bind the traditions of men with the com- street from a Gentile church without be- mandments of God, they have been led ing a denomination based on tradition into the bondage of traditional religion and culture? (Mk 7:1-9). Traditions can never be allowed to 2. Present day traditional denomi- separate those who are in fellowship with nationalism: We now live in an era God through their obedience to the gos- wherein traditional denominations have pel. The reason traditional denomina- had many centuries to develop and crys- tionalism is wrong is because it assumes tallize their teaching and behavior. These that all men must submit to a common unique groups now use words and tradition or set of traditions in order to phrases that identify the character of each be in fellowship with one another. Tra- particular group. dition is thus elevated to the position of All churches that law. This brings the authority of man Tradition Is Not would desire to re- into the church as a standard by which Wrong, But The main in fellowship judgments are made concerning bound Binding Of It Is. with a particular fel- traditions. When this happens, the sole lowship of tradi- authority of Jesus as the head of the tional churches must agree to the ac- church is challenged. It is for this rea- cepted traditions that have been handed son that the traditions of men can never down through generations of church be- be allowed to determine fellowship havior. In order to maintain these unique among Christians.

Dickson Biblical Research Library Types Of Denominationalism 84 If we must submit to common tradi- traditions must be sacrificed. In answer tions in order to be in fellowship with to this I would state that no tradition nec- one another, then we would have great essarily must be sacrificed if the tradi- difficulty in establishing fellowship. De- tion does not contradict the Bible or take termining whose traditions to which we the place of biblical mandates. I have all must submit would be very difficult. attended hundreds of assemblies Since tradi- throughout the world. In every assem- tion is the in- bly something traditional is carried out vention of Culturally Linked Churches in the assembly. I have no problem with men who live Denominate these traditional differences as long as by habitual From Other Churches. they do not contradict or set aside bibli- behavior, cal truth. But frankly, I cannot remem- then we must assume that God never in- ber the last time I observed anything that tended that some human be the founda- would in my opinion be judged contra- tion upon which fellowship is to be es- dictory to biblical truth, or anything that tablished. It is for this reason that hu- took the place of what God requires. For man religious traditions can never be the example, just the serving of the bread of foundation upon which fellowship is es- the Lord’s Supper is something that will tablished in the church. Neither should boggle your mind concerning traditions. they be a hindrance to establishing fel- I have seen the bread covered with a lowship. As long as we recognize that cloth, served after the fruit of the vine, tradition can never be bound as law on served from the back of the assembly, the church, then tradition can never broken into small pieces before every- hinder the fellowship of the church. one is served, served in a single plate, It is paramount in initiating and sus- served in several plates, served as a loaf taining a restorational paradigm shift that of bread, served as a chip, served hard, if traditions are to be sacrificed for fel- served soft, the entire assembly going lowship, then they must be sacrificed. forward to partake, prayer before it is No religious tradition, regardless of how served, everyone taking of the bread, but long it has been held by any religious eating at the same time, etc. All such group, must be used to determine the things revolved around tradition. Now unity we are to enjoy as the people of if someone stands up and says, “This is God. Unique traditions can be main- the only way it can be done”, then we tained by different groups. But it must have problems. When I say we must be be understood that they fall into the realm willing to sacrifice any tradition in or- of freedom, and thus are not factors in der to discover our God-given unity, I determining our fellowship with one an- mean that no one should make this state- other. ment about their unique traditions that The problem comes, however, when have no reasonable hermeneutical justi- we seek to determine what and whose fication for being bound as law. We can

Dickson Biblical Research Library Types Of Denominationalism 85 keep our traditions, but enjoy one Jews, we would assume that there was another’s fellowship. Thank God for our great pressure on the Gentiles in that uniqueness. church to be circumcised. This was at least the case when Paul took the Gen- C. Issue-oriented Denominational- tile, Titus, to Jerusalem. Paul later wrote ism: concerning the trip, “Not even Titus, who was with me, being a Greek, was com- As with traditional denominational- pelled to be circumcised” (Gl 2:3). The ism, the issue-oriented denominational- word “compelled” in this text is a force- ist does one of two things. First, he ful word in the Greek language. The would move that which is nonessential Jewish brethren in Jerusalem argued with into the realm of binding doctrine, spe- force that Titus be circumcised. But Paul cifically fundamental doctrine. Second, “did not yield in subjection even for an he would consider as binding examples hour” (Gl 2:5). Paul did not allow the or statements in the Bible that are only majority to compel Titus to submit to the incidental statements or events those that issue. Circumcision was a matter of surround the occasion of a particular in- opinion under the new covenant, and thus cident in the Bible. He would thus sepa- could never be bound as a matter of law. rate himself from those who do not main- There were other issues in the church tain what he believes is essential teach- in the first century that presented occa- ing. By doing such he would bind his sions for dispute. Titus was dealing with beliefs on the church as a whole. His those who made an issue out of genealo- debate over such things becomes an “is- gies (Ti 3:9). Paul instructed that dis- sue,” which issue becomes a test of fel- cussions over such issues were “unprof- lowship, and thus an occasion for divid- itable and worthless” (Ti 3:9). Any who ing believers from one another. promoted discus- sion and debate 1. First-century issue-oriented de- over such issues Nonessential Issues nominationalism: Any brief study of the were factious (Ti Should Never Be first century church would reveal that the 3:10). For this Occasions primary teaching that was introduced reason Paul in- For Division. into the church as an issue was the mat- structed both ter of circumcision. There were those Timothy and Titus to “avoid profane and who believed that being circumcised was empty babblings, for they will increase a matter of salvation (At 15:1,2). Cir- to more ungodliness” (2 Tm 2:16; see 1 cumcision was certainly an issue to many Tm 1:3-8; Ti 3:9-11). Those who persist Jews who had practiced the rite for cen- in meaningless discussions over issues turies. To let go of this heritage meant are to be avoided to the point that the letting go of their Jewishness. When a faithful separate themselves from the one particular church was dominated by who “is obsessed with controversy and

Dickson Biblical Research Library Types Of Denominationalism 86 disputes about words, from which come between brethren. In view of Paul’s ex- envy, strife, abusive language, evil sus- hortation to both Timothy and Titus, we picions ...” (1 Tm 6:4,5). Paul instructed, should be embarrassed by our participa- “from such withdraw yourself” (1 Tm tion in such senseless debates with those 6:5). This, and similar cases in the New who are obsessed with debate over non- Testament church, are examples where essential issues. By being involved in denominationalism was developed on the such debates, we have proved what Paul foundation of certain people who cher- said concerning such, that they lead fur- ished debate over ther into ungodliness (1 Tm 6:3-6; Ti 3:9- issues in the church. 11). Meetings Over Though the faithful The problem is that the issue-ori- Contentious Issues enacted the with- ented denominationalist restricts where Breed Ungodliness. drawal from the God has allowed freedom. Different ex- contentious person, pressions of worship become an issue to it was the contentious person who made the person who has difficulty in allow- an issue out of something that was not ing others to have freedom of expression. worth discussion. He was the one who Orders of worship or styles of worship presented the occasion for the division, where the Bible is silent often become not the one who would not put up with an issue to some when something out of his contentious issues. the customary way of conducting pub- 2. Present-day issue-oriented de- lic worship is done. Specific things about nominationalism: It is not difficult to which the Bible does not speak, but the establish that which is fundamental issue-oriented denominationalist consid- teaching. No interpretation of Scripture ers essential to Christian conduct or a is needed; only the reading of clear state- violation of the “silence of the Scrip- ments. However, there are some who tures,” have continually plagued efforts have difficulty in rightly dividing the by brethren who seek to prevent mean- word of truth in order to establish simple ingless disputes over nonessential mat- fundamentals that are easily discerned. ters. But because some have assumed that The issue-oriented denominational- every incident or example in the Bible is ist will often use the argument that one binding, great confusion has existed in does not have “biblical authority” for the religious world over issues that God doing that about which the Bible says never intended should be bound on the nothing. Unfortunately, he does not see church. De- his inconsistency in applying his argu- bate over nu- ment to himself since he usually does merous issues Obsession Over Issues several things in his own religious life has led to a Generates Suspicion for which he has no “biblical authority”. great deal of Among Brethren. Examples of these things would be the denominating use of church buildings, song books, lit-

Dickson Biblical Research Library Types Of Denominationalism 87 erature, song leaders, tents, and loud vors a particular teaching that he binds speakers for revival or gospel meetings. on the group for which he preaches. Is- The Bible says nothing about doing or sue-oriented denominationalism is per- using such things, and thus there is no petuated by preachers who endlessly “biblical author- contend for their favorite issues that they ity” for doing or bind on the consciences of those who If A Teaching Is Not using them. But give allegiance to their leadership. Salvationally this does not mean Fundamental, that it is wrong to D. Autocratic Denominationalism: It Is Not A Matter incorporate these Of Fellowship. things into a reli- Autocratic denominationalism is gious context. It based on control. The control is either simply means that God has given us free- exercised by an individual or group of dom in areas where He has been silent. people in an institutional church struc- And since Christians have freedom in the ture. If a leader is autocratic, the very realm of silence, then the argument for nature of his leadership style will sepa- “biblical authority” is qualified. “Bibli- rate those over whom he exerts control cal authority” thus refers to those things from other groups who may also have that are authorized, not to those things autocratic leaders. If the control is with wherein liberty is given. In other words, a parachurch religious institution, then we have freedom to work in those areas churches are often divided within a fel- where the Bible says nothing, as long as lowship of churches by those who do or that which is done does not contradict do not conform to the definition of the clear statements of biblical teaching. parachurch institution. Because of a misunderstanding of The autocratic denominationalist of- how we should interpret and apply what ten promotes and gives allegiance to a lo- God intended we should apply, the is- cal or international controlling group that sue-oriented denominationalist struggles supersedes the authority of the headship to determine what is fundamental, and of Christ over the individual believer. He thus essential salvational doctrine. He believes that unless finds it difficult to separate the funda- one is a part of a mental from that which is a matter of controlling struc- Leaders Lead freedom. Those who are not separating ture, that person is By the fundamental from that which is a out of fellowship Loving Service. matter of freedom are endlessly divid- with all those who ing within their fellowship of churches have sworn allegiance to the institutional over whatever favorite teaching is cher- structure of the organization. Member- ished by individual teachers. This is par- ship in the controlling institution thus be- ticularly true in churches that are domi- comes a test of fellowship and a factor nated by an accepted preacher who fa- upon which fellowship is determined.

Dickson Biblical Research Library Types Of Denominationalism 88 1. First-century autocratic denomi- controlling institutional structure with an nationalism: In the first century church, authoritative head at the top, the organi- individual autocratic denominationalism zation itself denominates one church was manifested in the dominating con- group from other church groups who are trol that was exerted by such men as controlled in a similar institutional man- Diotrephes who sought to separate those ner. In the case of some elders and Di- over whom he had control from John and otrephes, the church relinquished control traveling evangelists (3 Jn 9,10). Paul to specific individuals who sought to warned that some el- control the group as a whole. When a ders would separate group gives over its responsibility to gov- Money Should disciples after them- ern itself to an individual or group of in- Never Determine selves (At 20:30). Pe- dividuals, those to whom the control is Fellowship. ter revealed the con- given will autocratically run the affairs trolling practices of of the group. some elders who sought to lord over the The problem with autocratic de- flock of God (1 Pt 5:1-4). Even in the nominationalism is that an individual case of Simon the sorcerer, autocratic or organization of authority is estab- control was desired by Simon who of- lished that competes with the sole fered to purchase the gift of laying on headship of Christ over the sole be- hands from Peter and John. The reason liever in Christ. When allegiance to a he sought the gift was that it would give man or an earthly organization competes him the opportunity to regain the influ- with the authority of Christ, then the ad- ence he once had in the city of Samaria herents must have a double allegiance, as a well-known sorcerer (See At one to Christ and the other to an institu- 8:9,10,18,21-23). tion on earth. What usually happens in 2. Present-day autocratic denomi- such cases is that the visible, earthly in- nationalism: When men seek to rule stitution or individual begins to dominate over their fellow brethren, different reli- the fellowship of the believers. This hap- gious schisms will develop where domi- pens when the institutional structure on nant leaders seek to exercise rule. This earth takes control by supplanting the is usually accomplished in a church by individual’s personal allegiance to setting up and giving authority of rule to Christ. Such human organizations often a corporate structure in order to carry out become international with the spread of the work of the the churches who have affiliated them- members. There is selves with the institutional organization. nothing wrong House Churches Reports of numbers of conversions, with organizing for Brought The Rich raised funds, or work progress are inter- success. However, And The Poor Into A nationally fed back to the head office of when the organiza- Close Relationship. such organizations in order that alle- tion becomes a giance to the organization is maintained.

Dickson Biblical Research Library Types Of Denominationalism 89 When the financial support of those couraged “the brother of humble circum- who are working with the organization stances” (the poor brother) to rejoice in is added to this international system, the his circumstances (Js 1:9). He then re- individual is then locked in and a pay- minded the rich Sadducean Jewish breth- check takes control of the behavior and ren that they would eventually “pass beliefs of the individual. The individual away”, probably is thus subjected to give allegiance to the indicating the organization in behavior and belief lest passing of their When Racism he lose his support from the organiza- riches in the immi- Is Practiced, tion. What often happens next is that nent destruction of Denominationalism the supported individual must give alle- Jerusalem in A.D. Occurs. giance to the organization over his per- 70 (Js 1:10; see sonal allegiance to Christ and the church. 5:7,8). In fact, he wrote to the rich, The international organization thus sepa- “Come now, you rich, weep and howl for rates the individual from the fellowship your miseries that are coming upon you” of local Christians. The supported indi- (Js 5:1; see 5:1-6). At the time he wrote, vidual is muzzled from speaking any- the “miseries” of the Roman legions were thing that might be contrary to the be- marching to Jerusalem. liefs of the organization, lest he lose his One would have to agree that there support. was financial discrimination among those Christians to whom James wrote. E. Financial Denominationalism: Paul indicated that such also existed among those with whom Timothy was Closely associated with autocratic working, for he encouraged the rich not denominationalism is the division of to be high-minded concerning their church groups according to economics. riches (1 Tm 6:17). Since the poor will always be with us, In contrast to the financial denomi- there will always be tension in some nating that some practiced in the first churches between the rich and poor. It century church, there is also the example is imperative, therefore, that churches be of some great brethren as Philemon, in on guard against any tendency that would whose house the church met (Pl 1,2). promote the marginalization of the poor. Onesimus was a runaway slave of Philemon who went to Rome, but subse- 1. First century financial denomi- quently was immersed by Paul and sent nationalism: Discrimination between back to Philemon. What is pertinent the rich and poor entered the church by about this situation in this context is that the time James wrote the epistle of a slave owner and his slave met in the James. He identified the problem which same house church. If such financial and evidently flourished among Jewish cultural obstacles can be overcome as churches of the Diaspora. He first en- this when Christianity is truly practiced,

Dickson Biblical Research Library Types Of Denominationalism 90 then certainly there is no room for finan- in the global community. We will never cial denominationalism in the church eradicate poverty. What we must deter- today. mine is a correct definition of poverty. One of the evidences that the true This is not easy. The Western world that church existed in the first century was in is very possession oriented (materialis- the fact that “pure religion” was prac- tic) has a different definition for poverty ticed (See Js 1:27). Orphans and wid- in the sense that the Westerner judges that ows were serviced (At 6:1-6). The poor the poor are such because they do not were cared for in any house church where have a great number of possessions. they met. Since the assembly structure However, the Third World defines true of the early church was house meetings, poverty as having no food or clothing. then no rich person could hide in a large Such was Paul’s definition (See 1 Tm assembly from those who were truly in 6:8). For this reason no Christian should need. House assemblies brought the be allowed to go without food and cloth- need and the help together into a context ing. of love. When Christians live distant In an imperfect world there will al- lives from one another, the poor often ways be the rich and poor. We will never suffer. eradicate poverty. That is not reality. 2. Present-day financial denomina- And thus, the global church must always tionalism: I once heard of some mem- seek to “have things in common.” No bers who found it difficult to assemble brother or sister should be left destitute. with those brethren who continually Every effort, therefore, must be made to asked for their money when they showed help the poor. They are the occasion to up at the assembly. The rich brethren manifest true Christianity in the hearts subsequently separated themselves from of those who can give. the poorer brethren, and started their own group. I suppose such cases are not F. Cultural Denominationalism: unique, but each illustrates that financial denominationalism is a reality, and one God recognizes the differences be- with which we must deal. I have found tween races, which differences have de- that both the poor brethren and rich veloped throughout the populations of brethren must be taught specific prin- the world (See At 17:26). In the first ciples in how to cohabit with one another century, there was a great cultural dif- in the fellowship of the church. Both ference between the two major cultures must learn to be content with what they of the Jews specifically and the Gentiles have (Ph 4:11). But no brother is to be in general. In the Judean context, Jews left without the basic needs of life. were not even allowed to enter the homes I have discovered that the matter of of Gentiles (See At 11:2,3). In recogni- poverty will always be unanswered. tion of this vast cultural difference, the Jesus said the poor will always be present early evangelists made choices as to

Dickson Biblical Research Library Types Of Denominationalism 91 whether they would concentrate on ei- eas where there was a high concentra- ther a Jewish or Gentile culture (See Gl tion of Jewish converts. Some Jewish 2:7). Such was in the area of cultural Christians separated themselves from the freedom. However, when one passes Gentiles because of the practice of cir- from being an evangelized unbeliever to cumcision. Even Peter at one time was a saved believer, culture must be set aside carried away in sin by this act of dis- for the sake of fellowship (Gl 3:28,29). crimination (Gl 2:11-13). By doing such It is not that we lose our culture when he stood condemned (Gl 2:11). we become Christians. It is that culture Another example of cultural denomi- must never be an obstacle to fellowship. nationalism was when the Hebraic Jews If it is, then it is racism, and practiced in Jerusalem manifested a sectarian spirit racism is sin. toward the Grecian Jews. In this case, the Grecian Jewish widows were racially 1. First-century cultural denomi- neglected in the daily distribution of food nationalism: Galatians 4:4 speaks of the to widows (At 6:1,2). This was a case time being right for the coming of the where a racial sectarian spirit was car- Reconciler between man and God, and ried out by neglecting a particular racial between man and man (Gl 4:4). One rea- group. The Hebraic widows were not son the time was right was because of neglected while sitting in the presence the tremendous rac- of Jewish widows. The case was that ism that existed be- they probably met as a group in a differ- tween the Jews and When Racism ent house church, and subsequently were Gentiles in general. Is Practiced, ignored by those Jews who administered God wanted a cul- Denominationalism the contribution for widows. It was a tural situation Occurs. case that manifested the insidious nature wherein Christian- of racism which is contrary to the core ity would manifest the breaking down of nature of Christianity. the “middle wall of partition” between The Holy Spirit had said that pure races (Ep 2:14-18). He wanted to show religion is taking care of widows (Js the world that in Christ all men are made 1:27). But when racism enters the fel- equal (Gl 3:28,29; Cl 3:25). If Chris- lowship of the saints, even this most fun- tianity could break down racial barriers damental teaching of the word of God is between the Jews and Gentiles, then it often denied. would be shown that it could permeate 2. Present-day cultural denomina- any cultural difference that might exist tionalism: Cultural ethnocentrism is the in all history after the first century. cause of our racial separation from one Unfortunately, in some cases the tre- another. Ethnocentrism is the belief that mendous cultural differences between one’s culture or race is superior to oth- the Jews and Gentiles in the first cen- ers. The cultural ethnocentric, therefore, tury were brought into the church in ar- looks down on others who are not of his

Dickson Biblical Research Library Types Of Denominationalism 92 native culture. When cultural ethnocen- ties who call disciples after themselves. trism is brought into the behavior of the Though such division may be uninten- church, churches often segregate them- tional, it is still denominating the church selves from one another on the basis of of God when members give allegiance race. When it comes to the subject of race, to a particular personality to the exclu- we are too quick to forget that there is nei- sion of others. This is often a practice ther Jew nor Gentile in Christ (Gl 3:28,29). that takes place in large urban centers. It is not wrong for those of a com- Churches sometimes hire a popular per- mon culture to fellowship as one group. sonality as the preacher in order to at- But when one cultural fellowship inten- tract members to their particular church. tionally separates itself from another on Subsequently, fickle members float from the basis of culture or race, then cultural one church to another in their quest to isolationism has occurred. A spirit of follow the favorite personality. racial sectarianism per- petuates the cultural di- 1. First-century leader-oriented de- vision, and thus others There Will Be nominationalism: In their formative are either knowingly or No Races years with Jesus during His ministry, the unknowingly excluded In Heaven. twelve disciples struggled with asserting from the ethnocentric themselves individually among them- church. Any church that intentionally selves. At one time, James and John put practices racial separateness on the ba- themselves forth for special positions sis of cultural discrimination is in sin. (Mk 10:25-37). Even during the occa- Racial discrimination is against the very sion of the final supper of Jesus with the nature of true Christianity simply be- disciples, “there was also a dispute cause it destroys the universality of the among them as to which one of them fellowship of the church. It has always should be considered the greatest” (Lk been an enigma of theological reason- 22:24). If these feelings would have been ing for one to believe that he or she will carried on in their eternally dwell in fellowship with thou- ministry after the es- sands of previously differentiated cul- tablishment of the The Church Is tural groups in a heavenly dwelling while church in Acts 2, they A Household having practiced racial segregation in the would have denomi- Of Slaves church on earth. nated the early church Who Serve. after themselves. G. Leader-oriented Denominational- This does not mean, ism: however, that some did not try to divide the church after the personality of lead- This is the dividing of the church into ing brethren in the early church. One of different fellowships that are led by ei- the initial cases of personality denomi- ther dominant or charismatic personali- nationalism was in the church of Corinth.

Dickson Biblical Research Library Types Of Denominationalism 93 In this situation, some called themselves thus denominate those who are attracted after the personalities of either Paul, to his own party. Cephas or Apollos (1 Co 1:12). The per- Personality denominationalism is sonalities in this case were completely manifested when allegiance is given to innocent of causing the problem. How- an accepted religious leader as the cen- ever, because of a party spirit that pre- ter of reference in vailed among the Corinthians, they de- a church. In the Smooth & Fair Speech nominated themselves over these three religious world Is The Evidence personalities. this leader often Of Personality A particularly dominant person is proclaims him- often the cause of personality denomi- self to be a Denominationalism. nationalism when he assumes control of “prophet” or a church. This would be the case of “apostle” in order to captivate the admi- Diotrephes who sought to separate the ration of his followers. At the same time, church or churches over which he had another group will accept another as a control from John and other evangelists “prophet” or “apostle.” When this oc- (3 Jn 9,10). Paul prophesied to the Eph- curs, the adherents of both parties sepa- esian elders that there would be domi- rate themselves from one another. nant personalities who would rise up In the Pentecostal/charismatic world, among the elders and call disciples after this is particularly a problem when cer- themselves (At 20:30). These person- tain so-called “prophets” and “apostles” alities would have little consideration for become leading figures unto whom ad- the unity of the flock. They would think herents give their loyalty. The supposed only of themselves by calling others af- “prophet” or “apostle” often believes and ter themselves. They would sacrifice the teaches that which is false. However, be- unity of the flock for the sake of being cause of the charismatic prominence and considered the leader of a particular party presence of the individual, adherents of the flock. willingly forsake Bible teaching in or- 2. Present-day personality denomi- der to give allegiance to this favored per- nationalism: Those who are filled with sonality. Those who contend that the selfish ambition often use the church as prophet is a false teacher are subse- an occasion to develop a following after quently disfellowshipped as people who themselves. It is for this reason that have no faith in a “prophet of God.” Christians must be cautious about those Leader-oriented denominationalism who use smooth and fair speech in order is a particular problem in those religious to beguile the hearts of the innocent (Rm groups where it is believed that the Holy 16:18). The use of such speech by an Spirit directly communicates truth and individual is often evidence that he is direction through dreams and visions. seeking a following. By clever speech The irony of this scenario of belief and he seeks to attract others to himself, and behavior is manifested in the inconsis-

Dickson Biblical Research Library Types Of Denominationalism 94 tency of the supposed “prophets” of dif- less of what the Bible teaches. ferent religious groups who stand up on The problem with leader-oriented de- Sunday morning and proclaim that “God nominationalism is that allegiance is spoke to them.” However, each given to a man on earth over Christ in “prophet” speaks different doctrines, heaven and His word. Popes are born which doctrines are often contradictory and matured in this manner. When the to one another. Nevertheless, with closed personality becomes dominant in a par- Bibles the adherents give allegiance to ticular religious movement or fellowship their favorite personality, and subse- of churches, then his word is often con- quently carry on as usual with devotion sidered authoritative. A denomination of to the “prophet”. The two groups remain adherents is thus established when an un- denominated from one another and never questionable allegiance is given to the consider the fact that personal study of word of a favorite personality. God’s word is an answer to sorting out Those who have separated them- their differences or for determining what selves after different personalities forget they should be preaching and behaving. that there are no Spirit-inspired men to- They usually never consider the biblical day as were the Spirit-inspired apostles mandate that true prophets are to be of Christ. The Holy Spirit is not giving tested by the word of God (Dt 13:1-5; inspired interpretations to men on earth 18:20-22; Jr 28:9). today since all truth has been revealed We must not underestimate the di- and recorded (See 2 Tm 3:16,17; Jd 3). viding factor among religions because of One of the very roots of personality de- different personalities. This is such a nominationalism is that some give great strong factor in the religious world that credit to those they think the Spirit is di- a particular personality can promote any rectly inspiring to deliver more truth or teaching, and yet to interpret truth that has already been be followed for revealed in written form. This belief his supposed When Men Forsake denies the biblical truth that all truth has working of some Bible Study, been revealed (Jd 3; Rv 22:18,19). It is “miracle” or They Turn To Cheap also erroneous because such a belief “God-spoke-to- Sources For moves the adherents to make a subjec- me” dream or vi- Religious Authority. tive decision as to whom the Spirit is sup- sion. The loyal posedly either revealing new truth or in- followers simply proclaim the leader as spiring new interpretation. In either case, “the great power of God” and carry on the followers are sub- in their ignorance (See At 8:10). Regard- jected to the most con- less of what the particular personality True Leaders vincing personality may teach, the adherents are wooed into Lead People who asserts that his following him because of his supposed To Jesus. supposed interpreta- personal experiences with God, regard- tions or revelations are

Dickson Biblical Research Library Types Of Denominationalism 95 true, and those of other supposed apostles ter, John and and prophets are false. Paul. All three Concerning inspired interpretation, personalities The Fact That No not even the apostle Peter would give were personally Peterites, Johnites or himself credit for inspired interpretations called into Paulites Exist Today, of some difficult things that Paul wrote apostleship by Is Evidence That These (See 2 Pt 3:15,16). When men claim to Jesus. On one Men Called Men possess inspired interpretations of Scrip- occasion idola- After Jesus. ture, they are setting themselves up as trous men ex- special sources who can dominate and alted Paul and divide innocent Bible students from one Barnabas to be some type of gods, and another by calling them after the author- thus sought to offer sacrifices to them. ity of their supposed inspired interpreta- But realizing the seriousness of accept- tions. When two such men reside and ing worship that should only go to God, work in the same community, the foun- both Paul and Barnabas ran among the dation is established for the creation of crowds crying out, “We also are men two different denominations that are built with the same nature as you ...” (At on two different personalities who invari- 14:15). When Peter came to the house ably offer to their adherents contradic- of Cornelius, Cornelius fell down at his tory interpretations of the Bible. feet and worshiped him (At 10:25). “But If the Spirit were inspiring interpre- Peter took him up, saying, ‘Stand up. I tation of the Bible, then we would as- myself also am a man’” (At 10:26). sume that there would never be a contra- When an angel appeared before John, diction between preachers in the matter John “fell at his feet to worship him” (Rv of biblical interpretation. But there are. 19:10). But the angel said, “Do not do I think that the greatest argument against that. I am your fellow servant ...” (Rv the doctrine of inspired interpretation is 19:10). the existence of a denominated Christen- Those who would seek to be some- dom that cannot seem to agree on any- what among the churches would do well thing. In this confused theological envi- to heed the exhortation of these ex- ronment, either the Spirit cannot get His amples. Leader-oriented denomination- act together in inspiring men to interpret alism not only leads to the fall of the per- the Scriptures, or men are confused in sonality who calls disciples after himself, thinking that He is directly inspiring but it also leads to the fall of those about them to understand the word. I think the whom Paul warned Timothy. “For the latter is the case. Confused religious time will come when they will not endure leaders are submitting to the wrong spirit. sound teaching. But to suit their itch- A word of exhortation to those who ing ears, they will heap up for them- would divide churches over personalities selves teachers in accordance to their comes from the example of men as Pe- own desires. And they will turn away

Dickson Biblical Research Library Types Of Denominationalism 96 their ears from the truth and will be someone’s home after the assembly, then turned to fables” (2 Tm 4:3,4). you can be sure that the church they vis- ited has set up its own social structure in H. Social Denominationalism: a way that excludes outsiders. Social isolationists become cliques, Schisms that are caused after any of and as social cliques they function to the the preceding points would manifest it- exclusion of others. Not only do they self in the context of where adherents to exclude others, they usually have no de- each particular party would assemble. sire to associate with others. Social de- On an individual assembly level, this nominationalists usually build for them- would certainly be true. It would only selves a church building in order to iden- be natural that those who are of a com- tify their credibility and presence in a mon belief, cul- community. Assembly in the building ture, tradition, becomes a subliminal social identity of organization, Our Obedient the group in the community, and thus al- economic sta- Connection To The Head legiance to the assembly in the building tus, or doctrine Connects Us identifies one’s membership to the group. would seek to To One Another. The fellowship becomes cocooned be together, and within itself when members place mem- subsequently carry out the assembly of bership with the group, and thus social themselves to the exclusion of others. membership in the religious club is main- Once the exclusive group has carried on tained by “faithful” for several years, the members naturally attendance at form a denominated social bond that Cocooned Churches “club” meetings on works to the exclusion of others. Their Create Sunday morning, familiarity to their traditional way of do- Concret Traditions. Sunday night and ing things as a group hinders them from Wednesday night. behaving differently outside their social Without realizing it, the members of the cocoon. I would call this social denomi- group have over the years slowly slipped nationalism because the group develops into a traditional behavior of ceremonial a unique social structure that separates assemblies that are often void of relation- it from other groups. It is a learned ships. The members reach a spiritual pla- “church culture” that visitors find hard teau, a traditional “church culture” is es- to penetrate when they show up during tablished, and then they defend them- one of the meetings of the socially iso- selves against any changes to the church lated church. cocoon. A church can determine if it is so- The problem with social denomina- cially denominated when visitors come tionalism is not the church building, nor to the assembly. When visitors go away the assemblies in a building, nor even the without the slightest welcome to commitment one has to a particular group

Dickson Biblical Research Library Types Of Denominationalism 97 of believers. The problem is that mem- assemblies in houses took place in each bers of the group often forget the uni- of these cities, but there was one church versal nature and mission of the church. per city. Though geographically sepa- The social denominationalist often views rated by city location, all members had the universal church to be made up of placed their membership in the one glo- several local assemblies of Christians bal church of God. who are to a great extent denominated Our problem is that we project our from one another. Though they may rec- present assembly behavior into the Scrip- ognize other local groups as brethren, they tures, and thus assume that there was will function in their work to the exclusion only one “assembly” of the church in of others. either Corinth, Jerusalem or Ephesus. Social de- We read our present cocooned church nominationalists behavior into the Scriptures to the point believe that God’s People Are that we assume each “local” church in Christians are Identified By Love, the first century regularly met together members of the Not Land & Buildings. at the same place on Sunday morning in universal church order to be referred to as a local church. because of their membership in a local But this interpretation is erroneous in church. Membership is first viewed in view of the fact that the early church met reference to the local assembly, and then in houses, not in church buildings. It is in reference to the universal church. For also erroneous in the fact that we assume the social denominations, local church that a local church is identified by the membership precedes universal church ability of all the members to meet to- membership. gether at the same place. It is for this Identifying oneself as a social de- reason that there is no hint in the New nominationalist takes a great deal of hon- Testament of individuals giving alle- esty. Most people will not admit that they giance to a particular assembly of Chris- are living in exclusion from other fellow- tians. Allegiance was solely Christ, re- ships of the church in other areas because gardless of where individual Christians of their sole allegiance to a particular lived and assembled with other members. group that meets at the West & Main The church simply existed wherever church building. They have been meet- there was an immersed disciple. Assem- ing with the same crowd for so long that blies and buildings had nothing to do they have forgotten that the church is with the existence of the church. They global and that they are members of a had nothing to do with the identity of the global community of God. church, since the church did not cease to We cannot find socially denominated exist when it was oppressed by govern- churches in the New Testament. The ments who denied assembly. Assemblies Holy Spirit referred to the church in exist because the church (people) exist. Corinth, Jerusalem or Ephesus. Multiple We do not exist as the church because

Dickson Biblical Research Library Types Of Denominationalism 98 we assemble. The church would still world. It defeats the power that is re- exist even if tyrannical governments de- leased through the spirit and practice of stroyed church buildings and banned as- unity. It divides mission outreach and semblies. promotes partyism throughout the world. Though we might not confess up to We must continually remind our- the fact, there is a certain feeling of de- selves of the unity for which Jesus prayed nominationalism among those who have in John 17:20,21. The fact that Jesus given their allegiance to a particular as- made the prayer that we all be one indi- sembly of Christians. The truth of this cates that Jesus Himself knew that we fact is clearly manifested in the situation would seek reasons for denominating where two families might live across the ourselves from one another. He knew street from that we would work on earth to the ex- one an- clusion of one another. He knew the other, and The Church Is Identified curse of an egocentric nature that was yet go to By Loving Relationships, not controlled by love. two sepa- Not Assemblies. Since it seems natural for each of us rate assem- to seek exclusion from others by form- blies on Sunday because of their alle- ing our own social parties, then we would giance to their favorite group. If one of conclude that Christians must focus spe- the families happens to visit the church cifically on maintaining the unity of the of his neighbor, those of his “home” spirit in an atmosphere of peace. In view church will question him as to why such of the present sectarian attitudes that was done. They will remind him that have divided believers from one another, his “membership” is with them and that we can understand why the Holy Spirit he must “leave his contribution” with the inscribed numerous exhortations that group to which he has given membership Christians manifest a spirit of unity (See allegiance. This is the spirit of social 1 Co 1:10; Cl 3:12-14; Ph 1:27). In view sectarian denominationalism within the of the eternal fellowship that is to come church. in a heavenly environment, we must It would be safe to say that believers work to alleviate the spirit of sectarian develop many reasons over which they denominationalism that always seeks to can separate themselves from one an- creep into the fellowship of believers other. This tendency should be clearly throughout the world. If one plans on recognized in ourselves in order that we dwelling together with others in eternity, not become victims of promoting an ex- then certainly he must plan on being to- clusive spirit among Christians. The sin gether with others on earth. We will cer- of denominationalism paralyzes the tainly not be able to separate ourselves church. It diverts the thinking of believ- from one another in heaven. The fact ers to think only of their own party. It is that there will not be such divisions in a bad advertisement to the unbelieving heaven argues the case that every Chris-

Dickson Biblical Research Library Professional Leadership 99 tian—if he or she claims to be such— of Jesus for unity among all those who should be working to answer the prayer are disciples of Jesus.

Chapter 7

Professional Leadership After the newly discovered Book of When Jesus walked on the face of the the Law was read in the ears of King Jo- earth, it was the religious leadership of siah, the King had no question about how Judaism that moved against Him with far Israel had strayed from belief and envy and jealousy. It was this leadership behavior in reference to the will of God. that eventually nailed Him to the cross. His response to what he heard was that Throughout history, nothing has changed. he tore his clothes in repentance (2 Kg Movements are not 22:11). When sincere leadership under- started by the people. stands that they have drifted far from Revival They are started and per- what God originally instituted they Starts With petuated by leaders. For should be, they understand that it is a time Leaders. righteous or unrighteous for tearing clothes. reasons, leaders assume Josiah initiated a restorational para- the task of leading God’s people. If their digm shift in Israel. In order to accom- motives are unrighteous, they will lead plish the shift, he not only cleaned up the in the direction of their own desires. For religious behavior of the people, he also this reason, James warned concerning sorted out those who led in the apostasy. leaders, “My brethren, let not many of He went straight for those unrighteous you become teachers [leaders], knowing religious leaders who perpetuated the that we shall receive a stricter judgment” apostasy because of their love for power (Js 3:1). You can ask Josiah about his and positions. “He removed the idola- interpretation of the phrase, “Stricter trous priests whom the kings of Judah had judgment.” ordained to burn incense on the high When discussing the apostasy of sec- places ...” (2 Kg 23:5). “He executed tarian denominationalism, leadership lies all the priests of the high places ...” (2 at the center of the problem. In order to Kg 23:20). Josiah recognized the seri- initiate any restoration to simple Chris- ousness of unrighteous religious leaders tianity, we must consider the motives and who would lead God’s flock astray. He actions of those who lead, specifically was willing to sacrifice the leaders for those who would lead the flock of God the sake of the flock. Such extreme mea- in the wrong direction. We must look sures on the part of Josiah should frighten into the psychology of those who would us concerning our responsibility as lead- use the flock of God for unrighteous rea- ers of God’s flock. sons in order to perpetuate a system that

Dickson Biblical Research Library Professional Leadership 100 functions contrary to the nature of the term, I will use the word “clergy” to re- church of God. When the apostle John fer to this group of professional religious set out to correct the problem in the leaders who set themselves apart from the church where Gaius lived, he did not deal people because of position, power and with the church who had been subjugated purse. In the first century, the clergy to unrighteous leadership. He went would be defined by the behavior of the straight to the problem. And the prob- Pharisees. Therefore, when discussing lem was unrighteous leadership on the unrighteous professional leadership in part of Diotrephes (3 Jn 9,10). When the church, the behavior of the Pharisees James and John approached Jesus for determines the definition for unrighteous special leadership positions in the king- leadership. dom, they approached Jesus through their The system of professional leader- mother (See Mt 20:20,21). However, ship became the norm for Christendom Jesus did not deal with the mother. The after the days of Constantine. Christian record of this event that was written by leadership went from the practical appli- Mark does not even mention the mother cation of biblical principles through the (Mk 10:35-37). Jesus knew the source behavior of leaders among the people, to of the request. And thus Mark wants us pulpiteers who produced homiletically to understand that Jesus went straight to fine-tuned orations from highly posi- the source of the carnal request. tioned pulpits. Leaders no longer admin- During the early years of apostasy in istered the word on occasions which the fourth century, Constantine sought to spontaneously called for a message from institutionalize the church through the the word that applied to real-life situa- leadership of professionals. He built pur- tions. The delivery of the message went pose-built church buildings for Chris- from highways and hedges to polished tians, and after the practice of pagan three-point outlines that were delivered temples, he brought into and put on gov- from polished ornate platforms. Pulpit ernment salary a professional “clergy” science became a course of study in that would lead the churches. And thus preacher schools and universities in or- was born in church history the profes- der that eloquent orators be graduated, sional clergy. who, with finely tuned and canned ser- The word “clergy” originally referred mons, could stand before hundreds of to a pagan priest in the pagan temples of spectators and woo them with fine-tuned Constantine’s era. It has today become a deliveries. Platform rhetoric became the term that refers to the professional standard by which one was judged a good “preaching class” as opposed to the “la- or bad preacher. ity,” the laity being a term that is gener- What is interesting about all the ally used in religious circles to refer to pomp and professionalism that centers the “common church” people to whom around the present concept of the mod- the clergy ministers. For lack of a better ern-day preacher, is that the New Testa-

Dickson Biblical Research Library Professional Leadership 101 ment gives no description of such. If their purses. It is this pharisaical leader- Jesus were to visit one of our assemblies ship that perpetuates the apostasy of sec- today, can we visualize Him taking the tarian denominationalism. platform position of the local preacher In the following points we must not in the modern-day pulpit? Would the forget that there are “weak” and “strong” apostle Paul last over two Sundays in one brothers among us (Rm 14). There are of our cherished sanctuaries? What is “novice” brothers and those who are interesting about archaeological discov- “teachers” (Ep 4:11,12; Js 3:1). There eries from the period between A.D. 100 are those who must be respected because and A.D. 300 is that there is no mention they watch out on behalf of our souls (Hb in the church of special clergymen, 13:17) and those who have devoted them- priests, ministers or preachers in the func- selves to the ministry of the saints (1 Co tion of an assembled church. This phe- 16:15,16). I am not comparing these nomenon is prevalent only after the days ministries with the denominationally de- of Constantine when he initiated such in fined clergy of the Protestant world. a Christendom that had been taken over We have great respect for evangelists by a government. and shepherd/teachers who have for This does not mean that such is many years given themselves to the min- wrong. It is simply a system of deliver- istry of the word. We must keep in mind ing teaching to the church. But it is a that in the early church there was a plu- system that has often been abused. It has rality of shepherd/teachers in the church been abused in the sense that the of every city (At 14:23) and evangelists preacher/priest has become the center of who were on the move among the lost. reference, the one-man band of the local Preachers were among the lost, and a plu- church. Individual ministries have been rality of shepherd/teachers were among stymied in the presence of so many pro- the saved. Though it is not wrong for a fessionals. We forget that the early teacher to be fully supported in order to church was expanded throughout the teach among the saints in a city, we must world by “the laity”. keep in mind that such teachers did not Most preachers understand the di- become the center of reference for any lemma of their situation. Unfortunately, particular church. they are locked into a system that pro- The Pharisees of Jesus’ day behaved vides financial security and a means by after the manner of the professional which they can work “full-time” in ser- clergy today in the Protestant religious vice to the Lord. On the environment who would covet their po- other hand, there are sitions in order to justify their existence. some unfortunate nega- Christianity What is in existence today in many situ- tives associated with Is To Be ations is not unlike the system of Jewish some leaders who covet “Laity Led.” leadership into which Jesus and the early their positions and guard disciples came in the first century. Be-

Dickson Biblical Research Library Professional Leadership 102 cause of Jesus’ pronounced judgment of is subjugated to the responsibilities of the the Pharisees in Matthew 23, His con- professionals. An unfortunate result of demnation of their character and behav- the professional clergy is that practice ior are the guidelines to use in order to minimizes the responsibilities of every look out for and guard ourselves against member of the church. the same type of character and behavior in our own lives. Here are some of those B. Pharisaical leaders seek to be the characteristics of pharisaical leadership center of reference. in the first century, which characteristics we must guard ourselves against becom- The professional religious leader is ing. often egotistical, and thus egocentric. Like the Pharisees, his ego is manifested A. Pharisaical leaders love preemi- in his desire to call disciples after him- nence. self (At 20:30). He calls disciples after himself because he has his own interest The professional clergy, as the Phari- at heart. When preachers feel that they sees, “love the best places at feasts and must be at every meeting, called upon to the chief seats in the synagogue” (Mt deal with every problem of the local 23:6). They do so because they love to church, be called upon for special inter- be first (See 3 Jn 9). The professional pretations of Scripture, they often be- loves to be considered first, allowed first come egocentric. One can know that he in line, seated at the front of the assem- is a professional clergyman if he feels left bly, and called upon to out when decisions are made and activi- preside over meetings. ties are carried out by the church. If he Love Of Others The Pharisees mani- feels uncomfortable when others disagree fested their preeminent Identifies with him on points of biblical interpreta- thinking and behavior by God’s Leaders. tion in matters of opinion, then he is de- wearing special clothing veloping the heart of a pharisaical leader. that would identify them in public (Mt When such a heart is developed, one con- 23:5-8). By wearing such clothing, the siders himself a one-man point of refer- general public would know who they ence around whom the church evolves. were, and thus place them in places of Because pharisaical leaders seek to preeminence. When clothing is used to be the center of reference for the activi- identify one’s “position”, then one knows ties and function of the church, they feel that he is professional. that without their pres- When professionals behave preemi- ence, the church will dis- nently, the individual priesthood of the integrate. When the at- Jesus Is Our believers is suppressed. In the midst of tendance is up, they feel Only Center professionally operated corporate good. When it is down, Of Reference. churches, the responsibility of members they feel hurt, and thus

Dickson Biblical Research Library Professional Leadership 103 blame themselves for not performing others take an initiative well enough to keep people attending. to do things about which God Has Given The pharisaical leader thus places on he does not know or over Us Permission himself a great deal of pressure to per- which he has no control. To Obey Him. form well with great oratories from the The self initiative of the pulpit in order to reaffirm his value to individual who seeks to the church. allow Jesus to individually work in his Ironically, the pharisaical profes- or her life will always put one in conflict sional often feels complemented when with an autocratic leader. It is easy, there- the attendance goes down when he trav- fore, for an autocratic leader to be sec- els or leaves one particular church to tarian in attitude, and specifically de- preach for another. Since he markets nominational in behavior with those over himself on the size of the assembly for whom he exercises control. which he preaches, or the number of bap- The autocratic clergyman’s obsession tisms he has, the professional clergyman with control moves him to intimidate oth- places great emphasis on the performance ers into getting his permission. He will of the church for which he preaches. complain that others do not consult him Counting the numbers of Israel to reaf- before they act. He feels slighted when firm strength is very important to profes- others do not show up at his meetings to sional clergymen. discuss what should be planned and ac- complished accord- C. Pharisaical leaders are autocratic. ing to his directions. His call for endless Autocratic Leaders An autocratic meetings about the Denominate leadership style is work of the Lord is Believers. Obsession Over born out of one’s a cover for his ob- Control Creates egocentric desire session to give permission of work to Denominationalism. to control what is those over whom he has assumed con- believed to be trol. When meetings do not happen he one’s position or power over a particular feels that nothing is being done. He feels group (See 3 Jn 9,10). Autocratic lead- that if he does not have a handle on the ership in church leaders is manifested in activity of each member, then nothing is those who feel that they must be con- being done by members. sulted for permission before any mem- The autocratic leader has denomina- ber can do that which he feels is neces- tional tendencies because he must have sary to please God. a specific realm over which he can exer- The autocratic leader is obsessed cise his control. If the territory of this with control. His obsession lends him to realm is abstract, he is frustrated. A spe- being a micro manager over the affairs cific assembly of members at a specific of the church. He is thus threatened when location offers the ideal environment

Dickson Biblical Research Library Professional Leadership 104 wherein the autocratic leader can func- It is for this reason that autocratic lead- tion. Attendance numbers can be ers firmly believe in the concept of counted, faces can be seen, and atten- church autonomy and single assemblies dance graphs can be placed on bulletin of the “local” church. In practicing the boards of church house foyers. All such doctrine of church autonomy, the auto- things give the autocratic leader a sense cratic leader separates himself from those of security and control over “his church”. he cannot control, referring to them as By doing such he can separate those of other autonomous churches. It is for this his church from other churches. He thus reason that autocratic leadership pro- isolates the church over which he exer- motes denominationalism of the church cises control from other groups that are under the disguise of a sectarian inter- outside his control. Autocratic leaders, pretation of church autonomy. therefore, are inherently denominational. They have a difficult time enjoying the D. Pharisaical leaders are jealous and universal fellowship of Christians since envious of others. their focus is directed primarily to those over whom they exercise their oversight. When one is autocratic in leadership, Because of the autocratic leader’s he inevitably becomes jealous of those paranoia about control, he will work groups or individuals from whom he has against small groups of Christians meet- separated himself. He does so because ing in houses in order to have a closer he feels that he is in competition with relationship with one another. Such others. The unbelieving Pilate knew that meetings threaten his control mechanism the religious leadership of Israel worked since he views the assembly of all his against Jesus because of their jealousy sheep at the same place as a mechanism and envy of Jesus. At the trials of Jesus, to exercise control. He will thus have a Matthew recorded, “For he [Pilate] knew limited view of the universality of the that because of envy they [the religious church, even within the city in which he leaders] had delivered Him” (Mt 27:18). lives and works for a “local” church. Religious jealousy was generated in the Since he cannot be at all the assemblies hearts of the Pharisees because Jesus had of a multiple-assembly church, he feels captivated the hearts of the multitudes. that he cannot control the behavior and Great multitudes, therefore, turned their direction of those with whom he cannot allegiance from the Pharisees to Jesus. assemble on a regular basis. He thus Simon, the sorcerer, would be another views individual group meetings of a case. When he lost the allegiance of the church as “division in the church” sim- city of Samaria by the obedience of the ply because he cannot exercise visual people to the gospel, he became bitter (At control over every member of the church 8:21-23). He then sought a means by which and pronounce them “faithful” by their he could regain his fame and position by attendance at the prescribed assemblies. purchasing the gift of God (At 8:18,19).

Dickson Biblical Research Library Professional Leadership 105 When the position of autocratic lead- autocratic in refer- ers is endangered, they often become jeal- ence to leadership, Slander Manifests ous, envious, and subsequently competi- then he is often ex- Envy & Jealousy. tively scheme to bring about the down- plosive in his criti- fall of those they envy. When one be- cism of others. In comes too popular, it is always the fact, the criticism usually progresses to scheme of the autocratic leader to slan- outright slander. Envious leadership re- der, and thus bring down those with sorts to speaking lies about others in or- whom he feels he is in competition for der to exalt their own position or to pro- popularity. tect their territory of influence. The autocratic clergyman can always Envious leaders are often slanderous be identified by attitudes of jealousy and (See 3 Jn 9,10). Bar-jesus was a slan- envy. He has such attitudes because of derous man who would “not cease per- his craving for recognition and position verting the right ways of the Lord” (At among the people. The ego of some reli- 13:10). The Pharisees had mastered the gious leaders lends them to being com- art of slander. They slanderously ac- petitive in their work, and thus envious cused Jesus (Mt 27:12). They even made of the work of others. In their envy, they efforts to bring false witnesses before the are quick to criticize another leader and Jewish council in order to have Jesus con- to make judgmental statements concern- demned during His trials (Mt 26:59,60). ing the work of others. Because they Pilate knew that they did such because have separated themselves from others, of envy (Mt 27:18). The apostle Paul was their jealousy moves them to be highly slandered by arrogant leaders in the Ro- critical of those from whom they have man church (Rm 3:8). John, the apostle separated themselves. When the perfor- of love, was slandered (3 Jn 9,10). And mance of their group falls short of the it is because of envy that many righteous performance of a neighboring group, en- men of God have been falsely accused vious leaders are quick to criticize the by those who were driven by envy. works of others. Slander is one of the most vile means by which jealous and envious leaders deal E. Pharisaical leaders are slanderous with one another. Through it, characters of others. are defamed and men’s reputations are often ruined. Pharisaical leadership is of- Jealousy and envy usually manifest ten identified by those who seek to de- a lack of self esteem or confidence. It is fame competition in an effort to main- the nature of those who have low self es- tain position and financial security. It teem, or lack a great deal of confidence, would be good for such leaders to fear- to be critical of others. If one has low fully read Proverbs 10:18 (See Ps 15:3; self esteem and lacks confidence, but is 101:5):

Dickson Biblical Research Library Professional Leadership 106 Whoever hides hatred has lying lips, talked to that person or objectively stud- And whoever spreads slander is a fool. ied his writings. Sometimes “old men off by themselves” have some incredible Pharisaical preachers often play con- wisdom to be discovered. At least they formity games in order to keep everyone are unintimidated by the status quo, and regimented to their checklist of rules. thus think for themselves. They thus ask among them- selves derogatory questions F. Pharisaical leaders use smooth and Fools and make insinuating state- fair speech. Spread ments. “Are you teaching Slander. what has been accepted?” The context in which Paul used the “You are holding a contro- phrase “smooth and fair speech” (some versial position.” “What is translations read: “appealing words and your relationship with the church?” flattering speech”), was a context “Have you checked that thought with oth- wherein he condemned those who would ers?” “Who gave you the authority to ... divide Christians from one another by ?” binding where God had not bound (Rm When I was a young preacher, an 16:17,18). In the Colossian letter he also older preacher made a statement to me referred to the deceptive speaking of concerning another preacher who was those who would seek to lead the dis- challenging the traditional thinking on a ciples away. “And this I say so that no point that was accepted at the time. He one should deceive you with persuasive said of the other preacher, “He is an old words” (Cl 2:4). man living off by himself.” I did not first Religious leaders who have ulterior understand the derogatory sentiment of motives that are outside the truth of God, the statement or the Pharisaical game the will often use smooth and fair speech to critic was trying to play with my mind. accomplish their goals. It is for this rea- He thought that if I believed the person son that Christians must always be cau- was a theological hermit, then I would tious about those who would seek to per- not listen to the “old man”. suade others with “smooth and fair Young preachers are often the victims speech”. Such speech can be the disguise of these pharisaical preacher games. I of a heart that seeks to draw away dis- would urge young ciples after one’s self. Such speech can preachers to listen to be the cloak for questionable motives by the word of God. Re- The Wisdom one who seeks to destroy another. Lead- ceive no criticism Of The Free ers must always be on guard when voic- about the beliefs of Intimidates ing opinions about the character and work another unless you Those In Bondage. of others. have personally

Dickson Biblical Research Library Professional Leadership 107 G. Pharisaical leaders are arrogant. others out of context. They will read another’s writings between the lines and Because of their competitive arro- assume the author is saying something gance, some in the church of Rome slan- he never intended to say. They will arro- dered, and thus twisted the words of Paul gantly assume that they are bastions of concerning his teaching on grace (Rm the truth because of their studies about 3:8). They affirmed that Paul said, “Let the truth (See 1 Tm 1:5-7). Unfortu- us do evil that good may come” (Rm 3:8). nately, they never come to a knowledge And in such a manner will arrogant lead- of the truth because their arrogance ers behave. They will twist the teaching blocks them from understanding that of others in order to exalt themselves. Pe- which is essential for correct biblical in- ter taught that such people are untaught terpretation. And that which is essential and unstable (2 Pt 3:15,16). And because for understanding truth is a humble and of their own ignorance and unstable emo- loving heart. tional character, they will distort the But in their love of being first, arro- teachings of others. They will even twist gant leaders psychologically project their the inspired truth that was revealed unrighteous motives and personalities on through an apostle of Christ. others whom they believe are manipulat- From the character of ing the “laity” for those who slanderously their position. Arro- Arrogance spoke against Paul in Arrogant Leaders gance is ego run Leads To Corinth, we would con- Produce wild, and thus a Slander. clude that there was a spirit Denominations. pompous preacher is of arrogance in the hearts of a reference point for some in the Corinthian church. Their ar- destruction among God’s people. Arro- gument against the validity of Paul’s gant leaders always produce denomina- apostleship manifested their arrogance. tions since they draw people unto them- Their arrogance was quite strong since it selves. And once they have drawn the was manifested even though the signs of disciples unto themselves, they credit an apostle had been worked among them their behavior by the size of their con- (2 Co 12:12). gregation. When ungodly men covet positions and purse, they will be relentless against H. Pharisaical leaders elevate tradi- those who would endanger what they pre- tion above Scripture. sume to be and have. Unlike Michael the archangel, who would not speak ar- We must not underestimate the power rogantly against even the devil (Jd 9), of tradition and the willingness of men arrogant leaders have no inhibitions to perpetuate the same as authority in about twisting the statements of others. religion. When traditional interpretations They have no conscience about quoting of the Scriptures come into the picture,

Dickson Biblical Research Library Professional Leadership 108 the Pharisaical leader would rather con- the Scriptures because in them you think tinue the propagation of twisted scrip- you have eternal life. It is these that tes- tures than restore objective Bible study tify of Me” (Jn 5:39). The Pharisees in order to correct could not objectively understand the past mistakes. For Scriptures because they had a wrong un- this reason, Tradition Must Never derstanding of the Messiah and the “prophets” and Be Elevated To Law. prophesied kingdom of God. Their tra- “apostles” will ditional interpretations, therefore, caused continue to arise who will distort the them to distort prophecy to conform to word of God. As noted in a previous their materialistic hopes for a restored point, the untaught and unstable will twist glory of Israel. Their canonized inter- the Scriptures to their own destruction pretations hindered objective Bible study (2 Pt 3:15,16). and individual searching of the Scrip- I have always been amazed at what tures. sources of authority preachers, who have One of the greatest denominating fac- ceased study of the Bible, come up with tors of the church in Africa is tradition. in order to justify their messages. By ig- This is a continual struggle among those noring diligent study of the Bible, they who seek to rid themselves of what they will often make “God-told-me” state- believe is a bondage of the past. As edu- ments and reveal “dreams” and “visions” cated leaders arise, young leaders see the they have supposedly had in order to inconsistency of some traditions and the strike awe in the hearts of those they seek bondage it continually brings into their to impress. In order to have some source lives as they seek to adapt to a new and of authority other than the word of God, changing world. Because of this histori- they will look to their own inventions in cal foundation that is built on honored order to convince others that they are rep- traditions, Africa will remain very tradi- resenting the voice of God. tional for many years to come. Until lead- This is not unlike the situation into ers start reasoning for themselves and which Jesus came in the first century. If allowing freedom in areas of opinion, the Pharisees would have objectively un- churches will continue to struggle over derstood the Old Testament prophecies traditional practices and traditional inter- in reference pretations of the word of God. This to Jesus, they struggle will continue until the next gen- would have Subjective Experiences eration of postmodern Africa has estab- had to accept Can Never Be lished its own traditions over which the Him as the Our Standard Of Law. generation that follows them will also Messiah. But struggle. This is the nature of Africa. they refused to see Jesus in prophecy But Africa also has a historical reli- because of their distorted views of the gious past to overcome. Because of Messiah. Jesus said of them, “You search Africa’s traditional nature, religious be-

Dickson Biblical Research Library Professional Leadership 109 havioral traditions and interpretations of lished code of conduct that the legalists Scripture that were imported by mission- believes is essential in order to maintain aries decades ago from Europe and righteousness, and thus fellowship with America have a firm hold on the minds others. The legalist will always be on of Africans. From America, a legalistic guard in his inspection of others in order approach to righteousness was brought to promote conformity to what he be- over to Africa as missionaries came out lieves is essential for salvation. His atti- of a church that was struggling itself with tude will always lead him to question patterns of religious behavior that came those who do not conform to his estab- from Europe. Since the African is very lished code of belief and conduct. The traditional, it is difficult to generate origi- legalist is inherently suspicious of oth- nal African thinking in matters of opin- ers. ion and original interpretation and appli- The legalist resorts to a checklist of cation of Scripture that is truly African. law that makes him feel confident that It has been difficult for the African to the performance of the checklist will pro- revise American interpretations and ap- duce his justification before God. Add plications of Scripture in those areas of to this checklist of law numerous tradi- freedom where God intended that culture tions of men, and we have the religious be allowed to play a part in making His scenario of the legalistic scribes and word come alive in our lives. But I see a Pharisees in the first century. Of them time when a new leadership in Africa will Jesus said, “For they bind up heavy bur- lead the way. There is enlightenment at dens and lay them on men’s shoulders” the end of the theological tunnel of tra- (Mt 23:4). dition. The clergy is often legalistic as the scribes and Pharisees simply because a I. Pharisaical leaders are often legal- legal checklist is a means by which one istic. can judge the per- formance and Of all the problems that promote de- Legalistic Checklists conformity of nominationalism, legalism is at the top Are A Misture Of others. And in of the list. Legalistic thinking uses tra- Tradition & Bible. being a judge of dition as an instrument to create unique others, one’s po- parties that are separate from one another. sition as an authoritative interpreter is re- Legalism is an attitude that moves a quired in order that adherents are taught leader to make judg- the traditions and that the same are obe- ment calls in refer- dient to the letter of the law. The people, ence to other people Legalists Are therefore, expect the clergy to know the on the basis of Always Suspicious legal checklist. This expectation is so whether others con- Of Others. great that several years of training in the form to the estab- “law” (checklist) is often necessary in or-

Dickson Biblical Research Library Professional Leadership 110 der to qualify one for a pastoral position degrees that qualify them as “doctors of among many denominational churches. the law.” There is a neo-Judaism still I was once meeting with a group of with us today. The laws are different, denominational preachers. During the but the religious system is the same. meeting one particular preacher was Once the “doctors of the law” were combing through the rule book of his established in the system of Judaism, particular denomination in search of a unity was promoted by intimidating ev- particular point of “law.” I noticed in the eryone into conformity to the accepted book that it had numerous highlights and traditions and interpretations of the doc- underlined sentences on every page and trinal lawyers. If one did not conform to in almost every paragraph. I asked the the established codes, debate ensued (See preacher, “What are you doing?” He re- Mk 7:1-9). plied, “This is the book for my existence Nothing has changed since the days as a preacher.” of the Pharisees. Neopharisees promote In the legal system of Judaism, it was unity, but their concept of unity is deceiv- the duty of the scribes to know and inter- ing. Their understanding of unity is based pret the law and tradition. The Pharisees on conformity to established and ex- implemented the scribes’ interpretation cepted methods and opinions. Their lec- of the law in the lives of the people. For tures on unity are actually a disguise of this reason the their efforts to clone disciples into a union scribes and that is regulated by a legal compliance Pharisees are A Dominant Clergy to the creeds and traditions of men. For presented to- Functions As this reason, disciples must be on guard gether in the in- Scribes & Pharisees. to clearly understand what one actually spired records in means when he trumpets the theme of their encounters with Jesus. The lesson unity without promoting freedom in is that in a legal system of religion, “doc- Christ. Sermons on unity that make no tors of the law” become necessary since mention of freedom are usually the proc- the “law” becomes so complicated with lamations of pharisaical clone-makers. tradition that only professional interpret- When churches become institution- ers can understand it. Add to this fact ally legalistic in their attitude and behav- the lack of willingness on the part of the ior, they present a very challenging ob- people to study their Bibles, and we come stacle to their preachers. The preachers up with the perfect environment for pro- are pressured into conformity for the sake fessionals to preside over the minds of of a salary or the urge to be accepted. the people with the authority of their in- They must believe and behave as the es- terpretations of the law. In such sce- tablished leaders of the church. In order narios, churches often make sure that for the church to guarantee their confor- preachers who are candidates for hir- mity, lengthy study in schools that are ap- ing—sounds like corporate talk—have proved by the church are required. When

Dickson Biblical Research Library Professional Leadership 111 these preachers write or preach, their re- each preacher becomes legalistic in be- search must be from the accepted authori- havior, and subsequently denominational ties of the church. Their papers must be in his relationship with other churches footnoted with a host of accepted authori- and leaders. ties from the institution for which they Does all this sound confusing? It preach. does. It does because the desire of men These requirements place a tremen- to manufacture denominations is totally dous burden on Bible students and sin- contrary to the spirit of freedom for which cere young preachers. Such a religious Jesus set us free. When men promote atmosphere crushes objective Bible re- and perpetuate systems of religiosity in search. It intimidates Bible students into order to provide a means of livelihood, conforming to the accepted theologies and a position as an authoritative inter- and methodologies of the institution from preter of the “law,” then the sin of true which one draws his salary. All such in- denominationalism is manifested in the timidation locks a church into a time warp hearts of the leaders. It is for this reason that is programmed for extinction as just that Paul wrote to Titus in order to ex- another denomination. plain that the factious man who functions Since denominationalism is based on as a scribe or Pharisee toward others “is the foundation of a strict acceptance and perverted and is sinning, being self con- compliance to the particular identity demned” (Ti 3:11). marks of each unique religious group, the When the preceding religious system preachers of is a part of the missionary system that such groups are represents a particular church, the church inherently legal- has a mechanism by which to propagate The Research Of The istic in their itself to other areas throughout the world. Legalist Is Based On obedience to Because the financial lifeline of the mis- The Books Of Men their checklist sionary is connected to the traditions of In Order That of religious the supporting church or organization, he Conformity codes. They is obligated to promote the traditions of Be Maintained. must be in order those who sign his paycheck. It is for to promote the this reason that it is difficult for restora- existence of their unique party and means tionists to rise out of the ranks of the mis- of support. In order to qualify for a “job” sionary force throughout the world. They as a preacher, the preacher is under pres- are far away from home. They have fami- sure to know every article of the check- lies who live in often hostile environ- list of tradition that identifies his poten- ments. When they return home to raise tial employer. Once employed, he must funds, they are intimidated into compro- zealously promote the group’s checklist mising their beliefs for the sake of rais- of laws in order to guarantee his job. In ing money for their work. They are of- the promotion of each unique checklist, ten placed in the position of Balaam to

Dickson Biblical Research Library Professional Leadership 112 compromise their beliefs and behavior J. Pharisaical leaders are obsessed for the sake of their support. As a result, with money. the denominationalism of the supporting churches is perpetuated throughout the Of all the points that identify one to world through the one they intimidate be of the professional clergy, this is prob- into towing the line of legal purity. My ably one of the most telling, but least ad- hat goes off to those world evangelists mitted by the professional himself. As who have not up with this put. mentioned before, Peter identified this Because of the financial trap of mark of unrighteous leadership in the church support, Paul chose to support character of Balaam, and those who himself as a tentmaker. He would not would follow his example. “They have allow himself to be brought into the bond- forsaken the right way and gone astray, age of those who would control him by following the way of Balaam the son of signing his Beor, who loved the wages of unrigh- paychecks. teousness” (2 Pt 2:15). Such men “run God’s Men Must Declare He thus de- greedily after the error of Balaam for Their Freeom From The clared his free- reward” (Jd 11). The Holy Spirit slipped Bondage Of Money. dom from the in an explanatory note in the book of bondage of be- Luke when He explained in the midst of ing supported by the Corinthians (1 Co the controversies between Jesus and the 9:15). He boasted to them that he Pharisees that the Pharisees were lovers preached to them free of the strings of of money (Lk 16:14). We cannot but their checkbooks. He said, “It would be think that worry over money was behind better for me to die than that anyone much of the antagonism of the Pharisees should make my boasting void” (1 Co against Jesus. The sin of the Pharisees 9:15). Because he supported himself, he and Balaam was that they allowed money could thus declare his freedom from the to determine their beliefs and ministry. support of all men (1 Co 9:19). In some cases, it developed in their think- Young preachers should listen closely ing a spirit of competition among them- to what Paul said. Each preacher must selves and those they opposed. declare his freedom before those who The Pharisees were so obsessed with support him. If you do not, then the sup- money that they sinned against the law porters will always hold a paycheck over of God in order that your head in order to control your mind their financial sup- and ministry. If you sell your mind and port be guaranteed. Balaam Sold His ministry for a price, you are no better off Under the Old Tes- Ministry For The than Balaam who ran greedily after tament law, the chil- Sake Of Money. money (2 Pt 2:15). Preachers who sell dren were to finan- their ministry have lost their calling. cially provide for their parents in their They are preaching for the sake of gain. old age (Mk 7:9:10). But the Pharisees

Dickson Biblical Research Library Professional Leadership 113 rejected the commandment of God con- was also endangered (At 19:27). When cerning this responsibility (Mk 7:9). the truth affects one’s personal finances Jesus said, “But you say, ‘If a man will and the traditional place of religious as- say to his father or mother, “Whatever I sembly, look out. have that would help you is Corban”’ The result of the preceding uprising (that is to say, given to God), then you no in Ephesus was that those who were fi- longer permit him to do anything for his nancially endangered were filled with father or his mother ...” (Mk 7:11,12). wrath (At 19:28). In their wrath, they In other words, the money that was to go motivated the worshipers to reaffirm their to the support of the aged mothers and error (At 19:28). And then they moved fathers was claimed by the religious lead- with malice against those who repre- ers in order that it go to them. I would sented and preached the truth (At 19:29). suggest that we never underestimate the When the purse of the clergy is threat- influence money has over the thinking ened, expect nothing short of the reac- of those who run greedily after the error tion that is similar to the reaction of the of Balaam. worshipers of the temple of Diana in The Holy Spirit called the practice Ephesus. Religious workers who see of determining one’s message or minis- their financial security endangered by the try for the sake of money as an abomina- preaching of the truth will often mani- tion. It is an abomination to God simply fest that they have been running in the because the hireling will twist his mes- way of Balaam for hire. sage or attack others for the sake of main- Titus was dealing with similar reli- taining his financial security. As a result gious leaders. In Paul’s encouragement of Paul’s work in Ephesus, the religious of Titus, he identified these leaders as business of idol-making was greatly af- “rebellious and idle talkers and deceiv- fected. It was af- ers” (Ti 1:10). He informed Titus that fected to the ex- their mouths must be stopped because Preaching For Money tent of endanger- they were subverting whole households Is An ing the financial (Ti 1:11). Abomination To God. security of those The reason Preachers Who Preach who were in the their mouths Tradition As Law, idol-making business. A prominent had to be Are Abominable, leader among the idol makers, Demetrius, stopped was Disobedient & Worthless. subsequently took the initiative to stir up because they his fellow idol-makers in order to turn were teach- the people against Paul (At 19:24-26). ing false things for the purpose of receiv- His accusation against Paul to his follow- ing dishonest gain (Ti 1:11). Paul ex- ers was that their source of support was horted Titus, “Rebuke them sharply so endangered (At 19:27). And if endan- that they may be sound in the faith, not gered, their place of religious assemblies giving heed to Jewish fables and com-

Dickson Biblical Research Library Professional Leadership 114 mandments of men who turn from the Balaam for reward” (Jd 11) has judged truth” (Ti 1:13,14). Paul identified the himself to be using the church as a means religious leaders as “defiled and unbe- of financial security. lieving” (Ti 1:15). “Even their mind and The greedy preacher, therefore, de- conscience are defiled” (Ti 1:15). He nominates his group from others in or- concluded his condemnation of such re- der to protect his means of support. He ligious leaders by saying, “They profess will even stop God’s method of evange- that they know God. But in works they lism. When some of the members of “his deny Him, being abominable and disobe- church” want to go out and start another dient and worthless for any good work” assembly, the one who is using the church (Ti 1:16). Such are very harsh words for for the sake of gain will often seek to stop brethren who would run greedily after the such efforts in order that contributions error of Balaam to preach for money or not leave the church coffers. Paul in- distort the truth of God because of finan- structed the faithful to withdraw them- cial support. It is for this reason that the selves from such preachers because their financially denominated preacher will minds are on money and not kingdom often lash out against any who would en- business. They have lost sight of the danger the signing of his paycheck mission of Jesus because of money. They Money changes a man’s focus. stop evangelism in order that their local When men take advantage of the sin- budgets be maintained. Such was the “er- cerity of others for the sake of gain, then ror of Balaam”. These practices are an they are guilty of using sincere believers abomination to God because the lost are for their own selfish means. One be- sacrificed for salaries. comes a denominational clergyman In Christendom as a whole through- when he believes “that godliness is a out the world, there is a tidal wave of means to gain” (1 Tm 6:5). When a people moving to small assemblies in church is estab- homes. They have discovered the fail- lished by one who ure of the corporate institutional church Balaam Preachers seeks to use the and the dynamics of small groups of Produce members of the Christians meeting together for the pur- Denominations. church as a “means pose of community outreach. In order to to gain”, then he is restore relational Christianity, those who professional and denominational in his are seeking to know one another better behavior. He is denominational because have discovered that only in small group he will guard his group from supposed meetings this can be accomplished. To “sheep stealers” lest he lose his means move the church from house to house into of support. Paul told Timothy, “From all the world, they have discovered that such withdraw yourself” (1 Tm 6:5). He they must move away from the confines told Timothy to do this because the one of stationary places of meeting in order who has “run greedily after the error of to take their Christian behavior back to

Dickson Biblical Research Library Professional Leadership 115 their homes and into their immediate how you will do it today. communities. The point is that the church must But with this restoration of New Tes- never be viewed with a corporate church tament house assemblies, there has been mentality. It is the church, not some cor- an onslaught of criticism from the estab- poration that executive financiers ma- lished and institutional churches. The nipulate in order to produce a product for criticism is across the board with all reli- sale. God’s work is not dependent on gious groups. Institutional churches are money. If it is, then why does the church usually posting their opposition for two grow faster among the poor than among reasons: the rich? Maybe God is trying to preach control and a sermon to the financial denomination- money. In House Church Critics alist and the professional clergy who their opposi- think that God’s mission to the world is Often Promote Financial tion, some regulated by money. Resource Assemblies Over institutional Christian Relationships. church lead- K. Pharisaical leaders are profession- ers have ad- als. mitted that the financial foundation of their struggling churches is being eroded The church is under commandment by those who seek to meet in homes. Un- to support those who preach the gospel fortunately, such leaders have led them- to the lost. “Even so the Lord has com- selves to believe that unless all members manded that those who preach the gos- of a particular church meet together as a pel should live from the gospel” (1 Co financially denominated group of con- 9:14). Since the gospel – the good news tributors, they have no financial power about the cross and resurrection – is to work or control contributed funds. preached to the lost, not the believer, for Such arguments for single-assemblies of the believer al- the church are carnal, an abomination to ready has heard the Lord. If you are wondering how The Church Must and obeyed the house assemblies can evangelistically Support Those Who gospel, then it is reach a world for Christ, then determine Preach To The Lost. imperative that the how the church in Jerusalem, Antioch or church support Ephesus collected and supported evan- evangelists to preach to the lost. John gelists while meeting in houses through- reinforced this principle by deduction in out those cities. If you find no directions 3 John. He argued that since the evange- on how they did such, then conclude two lists “went forth for the sake of the Name, things: First, it was accomplished in the taking nothing from the Gentiles ... we first century, and second, since there are ought to show hospitality [support] to no directions on how such was accom- such men so that we might be fellow plished, you have freedom to work out workers for the truth” (3 Jn 7,8). The

Dickson Biblical Research Library Professional Leadership 116 evangelists went forth to preach the that is set apart from the laity, the people. Name of Jesus to the lost. We, therefore, Such concepts are nowhere found in Holy should support them. They did not take Scripture, neither in the historical records up a contribution from the Gentiles to of the church for three centuries after the whom they preached. We, therefore, establishment of the church. should support them. If we would be fel- In the denominated religious world, low workers with preachers who are once the professional clergy is estab- preaching to the lost, then we must sup- lished, there is tremendous intimidation port them. When a preacher “goes forth” within the clergy that every “pastor” con- to preach the gospel to the lost, then he form to the accepted code of the religious deserves to be supported by those who institution that signs his paycheck. stay home. Nicodemus felt this pressure when he But what about those who have made came to Jesus it their profession to be teachers for the at night in or- saved? According to the instructions of der not to be Competitive Preachers Paul, shepherd/teachers are to be sup- discovered by Are Clergymen. ported with double salary (1 Tm 5:17). his peers (Jn One salary is for living and the other is 3:1,2). Many of the priests of Judaism for helping the needy. Though Paul sup- waited several years after the establish- ported himself during most of his minis- ment of the church before they obeyed try among the Corinthians, he had a right the gospel (At 6:7). They waited because to receive their support (1 Co 9:3-7). It of the intimidation of the Pharisees. Cler- is right for those who are taught in the gymen play on the feelings of young word to support those who teach all good preachers to be accepted by the estab- things (Gl 6:6). Those who do minister lished hierarchy of clergymen. They play the word of God to the sheep of God have political church games in order that all a right to be supported in some way. fall in line with the norms of those they The problem with the term “full- believe are the noted preachers in the time” is that it has come to refer to one brotherhood. whose profession it is to do religious Professionalism is always identified work. Such a one is known for being a by a spirit of competition. Since the cler- “man of the cloth.” He often has “his gyman is a professional, it is easy for a church” from which he draws his means preacher to develop a competitive spirit of financial security. Some churches re- in reference to other preachers. When quire this person to have a diploma or preachers compete for positions with degree from some accepted religious col- large churches, they are in competition lege or university. A title such as “rever- with one another. When preachers es- end”, “pastor” or “doctor” is placed be- tablish programs with feelings of doing fore the “Doctor of Theology,” and thus better than someone else, they are pro- we have a full blown professional clergy fessional, using the work of the church

Dickson Biblical Research Library Professional Leadership 117 as a playing field to carry out their com- tongues, and slandered in order to gener- petitive feelings with their fellow preach- ate suspicion in the minds of the church ers. The problem with a competitive concerning their person and teaching. spirit is that one is often driven to the Professional clergymen rarely deal hon- position of criticizing another’s work in orably with those who do not march ac- order to exalt his own. Bring this com- cording to their beat. It is for this reason petitive spirit into the realm of that few restorationists arise from the fundraising from churches, and some un- ranks of the professional clergy. The se- godly speech invariably comes out of the curity of their livelihood dominates their mouth of the professional who is com- courage. peting for support. He will often criti- As previously mentioned, the past cize the work of another in order to re- three decades have seen a tremendous cruit support for his own program. There surge of interest in and movement to is an old English word for this practice. house (cell) churches throughout the It is the word “gainsaying.” A gainsayer world. This phenomenon has grown out will speak evil of another’s work in or- of a desire of believers to establish a more der to gain support for his own work (See relational behavior among themselves Rm 10:21; Jd 11). and an evangelistic outreach in commu- Once the clergy is established within nities. Small groups of believers have a religious group, it is difficult for one of gone to their homes in order to escape that clergy to initiate a restorational para- the cold ceremonial traditionalism and in- digm shift. Fellow clergymen are quick different relationships that are character- to bring “radicals” and “controversial- istic with assembly-oriented institutional ists” into line churches. As would be expected, the pro- through intimi- fessional preaching fraternity, or those dation and Clergymen Are who feel that they must maintain control defamation of Identified By Their over the hearts and minds of individual character. The Efforts To Intimidate believers, has often risen in opposition clergy will, as Others Into Comformity. to this worldwide restoration of relational Diotrephes, Christianity. speak mali- In view of the definition of the pro- cious words against their fellow preach- fessional preacher, it is easy to under- ers. Pulpits and lectureship platforms stand why this opposition has arisen. The will be used as instruments of intimida- clergy seeks to maintain control. But the tion to bring back into line those who house church member seeks the personal walk contrary to either tradition or es- headship of Jesus alone. The clergy seeks tablished power structures. Restoration- to secure his financial base. But the ists who may arise in such fellowships house church member, though often send- are usually kicked out of the “syna- ing his contributions to collective church gogues” (church buildings), stoned with coffers, is seeking to meet the direct

Dickson Biblical Research Library Professional Leadership 118 needs of those he or she encounters in a When something happens that threatens living room environment. The clergy support, the professional will sometimes seeks to be the center of reference to all do and say things he later regrets. But that happens in the church. The house such is the spirit of professionalism that church members seek to have Jesus only has so many good preachers in the bond- as their center of reference. The clergy age of those who sign their paychecks. wants “his church”, and thus the house Preachers are usually innocent of profes- church appears to disinvest the owner- sionalism, but the churches for which ship of the church by the clergy. The es- they preach have often forced them into tablishment of house churches threatens being professionals. I like what Paul said many practices of the established clergy. to the Corinthians on this matter in ref- And rightly so. Multiple-assembly erence to the financial support of the churches naturally weaken the dominant church. “I am free from all men!” (1 Co control the clergy has over the members 9:19). of the church. Another manifestation of profession- Unfortunately, when one develops alism among preachers is the attempt of the spirit of a professional, his position some to legally copyright the truth. Pla- and validity is assured by the number of giarism is the word-for-word copying of people he can gather before him. The another author’s writings, and then claim- larger the assembly, the more secure the ing that those words are his own. It in- supported professional is. Once one’s cludes the manner by which one presents ego has been satisfied by great numbers, his material. Such is dishonest, and in professional pulpiteers judge their skills the literary legal world, against the law. by the rise or fall of the attendance. Some Even the theme or plot of a book can be elders use attendance and contribution copyrighted in order that another not steal records as standards of judgment by one’s original story. which to deter- The professional clergy often con- mine the success fuses the original ideas of man and the of their preacher. Egocentric Preachers revelation of God’s word. The profes- Everyone knows Struggle With sional often assumes that his study and this, though noth- Small Assemblies. writing of biblical truth can be copy- ing is usually righted. It is plagiarism to copy another’s said. As a result, insecure preachers material word-for-word and claim such thumb through attendance cards on Sun- as one’s own words. But biblical truth day afternoon in order to determine how cannot be copyrighted. It is the presump- long they will stay at a particular church. tion of a professional clergy that biblical When it comes to attendance and sup- truth can be claimed as one’s own port, there is a certain unspoken paranoia thoughts. If I through my studies discover among professionals that often warps truth in the word of God, and then write their view of their success as a preacher. such in a book, you have free access to

Dickson Biblical Research Library Professional Leadership 119 that truth. I can stake no claim to the who think they have a copyright on the truth by seeking to copyright God’s rev- truth of God’s word. Such is a sign of elation. I have no claim to originality of materialistic capitalism and a manifesta- biblical truth, and thus have no claim to tion of some who would use the truths of assume that biblical truth originated with God’s word as a means for gain. In the me. If you read my book, learn biblical world of the professional clergy, some truth through my studies, then the truth men have exalted themselves through is yours as a gift of God. You have no their efforts to copyright the truth for the obligation to give me credit for truth you sake of profit. have discovered in God’s word through the reading of my book. It would only L. Pharisaical leaders focus on aca- be arrogant capitalism on my part to think demics and position. that you should give me credit for truth you learned that originated with God The professional positions of the Himself. pharisaical leader is identified by an I was once sitting in an audience emphasis on institutional education, when a brother stood up and announced which education is often used as a theo- to others a Bible course that he had writ- logical wall that separates the clergy from ten and was about to publish. In refer- the laity. In the religious society of Ju- ence to the part of the course that dealt daism, the scribes and with obedience to the gospel, he wanted Pharisees dominated the to make it clear that his idea of obedi- One’s Labor theological arena. In ence to the gospel by immersion origi- Is His comparison to their edu- nated with me. I felt very uncomfortable Resume. cation, they viewed the about this announcement and told him so. leaders of Jesus’ disciples For me to assume originality to the bibli- as simply “uneducated and ordinary cal truth that immersion was in obedi- men” (At 4:13). The apostles were ence to the death, burial and resurrection judged uneducated because they had no of Jesus would endanger my soul. Be- formal education from the accepted theo- cause the brother lived in a very capital- logical institutions within the educational istic society, he felt obligated to give system of Judaism. They were ordinary credit to me for a biblical truth he read in in comparison to the pomp that was char- one of my books. The pressure of being acteristic of those who were accepted in accused of plagiarism moved him to do the religious society of Jerusalem be- something that was contrary to God’s free cause of their education. revelation of the truth to all men, regard- Many churches have long since less of the medium by which he learned moved into an era where resumes (CVs) that truth. without degrees are placed at the bottom In the capitalistic professionalism of of the pile. One traditional religious some societies I have seen some writers group in South Africa requires that their

Dickson Biblical Research Library Professional Leadership 120 preachers have eight years of theologi- pete with the degrees of the profession- cal studies before they can be ordained ally trained clergy. Everyone else is as preachers in the churches of their fel- “degreed”, and thus we have led our- lowship. The theological schools of selves to believe that to have some sort church fellowships have for many years of credibility in this arena of competi- moved into the age where theological tion, we must also have a few letters be- schools take pride in accreditation, which hind our names. accreditation often takes their policy Denominationalism is identified by making outside the leadership of the a clergy that is professional. The clergy church and places it under the authority is officially ordained after years of pro- of a civil state or organization of denomi- fessional education. It is certainly not national theological schools outside their wrong to seek education in the word of fellowship. These churches have now re- God from every source possible, for you linquished the right to train their own are reading this book in order to be a bet- evangelists. Their responsibility and ter evangelist. In fact, it would be negli- right to train their own evangelists have gent on the part of God’s people to refuse been relinquished to institutions outside to continually educate themselves in the the equipping responsibilities of the word (See 2 Tm 2:15). However, to do church. They have submitted the educa- so in order to gain advantage over an- tion of their evangelists to parachurch other or to be considered spiritually su- educational institutions that function perior to a fellow brother, is competitive apart from the church. This is the world in spirit. Some have become no differ- of pastoral professionalism. It is a world ent than those who hang framed degrees of competition where preacher applica- on office walls in order to impress and tions are valued by the level and number exalt themselves above those who enter. of degrees tagged behind the applicant’s While carrying on a theological discus- name. It is a world where one’s knowl- sion with someone before their office edge of the Bible and work in the vine- desk, they glance occasionally at their yard takes second place to professional educational trophy in order to remind the education in the institutions of “higher” humble opponent in the discussion that theological education. they have the upper educational hand. As the director of a church-sponsored Professionalism in the clergy separates school that is focused on equipping those the clergy from the people, and thus as- who have devoted themselves to the min- sumes that the clergy is of another class istry of the saints and evangelism of the of spirituality than the people. world, I often receive requests from stu- dents to offer some degree. The pres- Some religious groups are locked into sure from the denominational world has a religious time warp by a clergy who developed a competitive environment fears for their positions and a salary that wherein our men feel that they must com- would provide for their families. One

Dickson Biblical Research Library Wondering Where You Are? 121 would ask, there- caught in such systems to come out. They fore, How are are usually cast out before they volun- those who are in Leaders Who Are Led tarily come out. But praise and honor such situations By The Spirit Lead must go to those men who have taken the able to initiate a People To Jesus. initiative throughout the centuries to cou- restoration to rageously stand up and say to their de- simple New Testament Christianity? nomination and peers, “Whether it is This is not an easy question to answer right in the sight of God to give heed to simply because of the tremendous reli- you more than to God, you judge. For gious machinery in which many preach- we cannot but speak the things that we ers are caught. It will take great courage have seen and heard” (At 4:19,20). on the part of those preachers who are Chapter 8

Wondering Where You Are? Because we often do not recognize of exclusion in reference to other bap- that we are behaving in a sectarian man- tized believers. If one does not do some ner, we must move into the feelings and real soul-searching in this matter, then emotions that cause denominational di- certainly he or she will eventually sepa- vision. We must seek to identify our own rate himself from others in both spirit and thinking and emotions concerning a sec- behavior. If one discovers in his soul- tarian spirit that continually plagues the searching that he is sectarian and denomi- harmony of the church at any time in his- national in belief and behavior, then there tory. are some serious New Testament teach- There is a psychology about sectari- ings with which one must deal. A sectar- anism that is often difficult to identify in ian disposition and behavior is contrary our own lives. On the other hand, it may to the very nature of the universal one- be easy to identify, but difficult to con- ness of the body of Christ. It is a prac- fess. We accuse others of being infected tice that attacks the very heart of the fel- with the virus, but fail to look at our own lowship of the church. beliefs and behavior. So unless we dig I have discovered that it is difficult deep into our own thinking, we will never for most people to acknowledge the fact discover the root cause of a behavior that that they might have a sectarian spirit is contrary to the unity that is inherent about other among those who have obeyed the gos- people who pro- pel. fess to be Chris- Self-examination Is An Every person who claims to be a tian. When we Essential Spiritual Christian must eventually question believe that we Responsibility. whether he or she is manifesting a spirit have a special

Dickson Biblical Research Library Wondering Where You Are? 122 claim on restoration theology and truth, assortment of churches that have claimed and thus think we have fully restored the to have reformed “to” the church of the New Testament church, our thinking of- New Testament. But because they had ten blocks our self-examination. Some no real theology of restoration, tradition are often so sure of themselves in their and humanistic theologies have diverted restoration heritage that they think it in- them from reaching their desired goals. conceivable that they could be denomi- There are also those who have claimed a national in their own relationships with final restoration of the New Testament others. To even suggest that the church church. It is often those of this heritage could become or is denominational in who have a difficult time understanding some areas of the world is often rejected the fact that both reformation and resto- because we have assumed that such could ration movements circle around and be- never happen. But in some cases it has. come denominational within themselves. There are those, however, who have When they do circle around, it is very just acknowledged and accepted the fact difficult for them to admit that they have that they are just another denomination. become sectarian and denominational in Some of these have unfortunately re- their belief and behavior. signed themselves to the heretical thought And then there are those who have that God accepts denominational behav- claimed to have restored the “Pentecos- ior. However, there are those of us who tal” church of the New Testament. Their firmly believe vibrant assemblies and emotional out- that this is cer- bursts which are ascribed to the Holy The answer To The tainly not what Spirit are a supposed proof that the Problem Is Not To God would have church that was Forsake The Solution. among His chil- established in dren. Since Acts 2 on the day Subjective Experiences there is no happy outcome at the end of of Pentecost has Are No Replacement the road to apostasy away from the truth, been restored. For The Word Of God. we should be greatly concerned about This movement venturing onto that road. It is a road is based on little biblical knowledge. about which Paul said is filled with the “Pastors” rely on “God-told-me” state- potholes of “all deception of wickedness ments in order to reassure adherents that among those who perish” because those they are speaking for God. Unfortu- on this road do not receive the love of nately, the “pastor” in the church on the the truth. It is a road that ends in con- next block is also saying “God told me.” demnation because men “did not believe However, he speaks a different message, the truth, but took pleasure in wicked- adding to the confusion that prevails ness” (See 2 Th 2:9-12). Don’t go down throughout the Pentecost/charismatic that road. movement. Emotions have supplanted The Protestant world is filled with an the word of God, and thus churches are

Dickson Biblical Research Library Wondering Where You Are? 123 carried to and fro after the latest subjec- A. Sectarian denominational con- tive “prophecy” or “vision” of those who cerns: depend more on man than the word of God. Admittedly, the following points are Regardless of where each one of us my subjective judgments. You have the is in reference to our thinking, we must right to ignore or revise them. You even continually seek out the word of God and have the right to disagree. Nevertheless, read. Anyone who does not feel that he they are set forth for the purpose of iden- must be reminded of where he should be tifying denominational practices that re- is on his way away from God. It is for sult from a sectarian spirit. Whether you this reason that any true restoration ef- agree or disagree with my definition, you fort is identified by those who are dili- must admit that the content of each point gently searching the Scriptures in order sets forth something that is contrary to to discover the will of God (See At the spirit of New Testament Christianity. 17:11). It is for this reason that we must chal- Whatever your specific case may be, lenge ourselves continually to rethink our I would like to challenge you with the attitudes and behavior in reference to following thoughts that might help to de- sectarian-denominationalism. termine if you harbor a sectarian attitude that has given birth in your life to the 1. Obsession with control: The sec- practice of denominationalism. I write tarian-denominational person feels that this review of the preceding chapters in his control over the affairs of the local order to clearly identify the problem and church where he preaches or is a leader to stimulate some serious self-evaluation is threatened when challenged with the concerning our possible exclusiveness work and leadership of others inside or that is carried out in denominational be- outside his group. He is thus very pro- havior. This is necessary because most tective of his position and his group. His people do not believe that they are sec- protectionism lends him to being suspi- tarian in their attitudes and denomina- cious about tional in their behavior. They usually what he con- resent being approached with the possi- siders com- The Church Has Only bility that they are. They know that de- petitive lead- One Controlling Head. nominationalism is wrong among God’s ership, inno- people, but they have never considered vative programs of work, or personali- the fact that they may be that which they ties that may have more influence over condemn. This is a very discomforting his group than he has. He continually thought, and thus most religious leaders feels threatened by other leaders, feeling simply ignore the subject. But as God’s that he must guard his position from those people, we do not have the option of turn- who might take control. In order to guard ing our thinking away from this subject. his leadership, he separates his group

Dickson Biblical Research Library Wondering Where You Are? 124 from others, often launching slanderous the leader of a particular church, the sec- attacks against other leaders in order to tarian leader believes that he must be con- keep his adherents away from influences sulted before supposed competition enters outside his group. his realm of work or self-designated area 2. Obsession with territory: The sec- of responsibility. He tarian-denominational person feels that has voted himself there is a territory within which his local Our Competition into the office of ter- group meets that cannot be invaded by Is With Satan, ritorial guard over his those who live outside this territory and Not One Another. domain. Those who are not “members of his church”. His are not a member of claim to a territory is often a cover for a his party must receive his permission be- spirit of control over those members who fore making any invasions into his claimed are within his territory. When other territory of ministry. He feels hurt if per- churches are working within his territory, mission is not first granted. But he is con- he feels threatened in the sense that he fused. His hurt feelings are the result of might lose members to the invading viewing other Christians in a competitive churches, and subsequently lose his fi- role. He thus psychologically projects his nancial base. competitive feelings on others, thinking Territo- they are in competition with him for terri- rial protec- tory and converts. The Whole World tionism is 4. Obsession with decisions: The Is The Christian’s Territory. sometimes sectarian denominational person seeks the result of official decisions in reference to cat- the denominated church feeling embar- echism and creed concerning methodol- rassed about not being evangelistic in its ogy or biblical interpretation. His as- own community. When others “come sumption is that church decisions must close” in their evangelistic outreach, the be made in areas of opinion in order to lukewarm or stagnant church is embar- establish unity in the church. Since he rassed, and thus territorially defensive. believes that “division” is caused when The sectarian-denominational person others do not conform to the established often seeks discussions with the threat- methodologies and interpretations of his ening invaders of his territory in order to group, he assumes that others are guilty work out territorial boundaries. When of “dividing the church” because they do the boundaries are established, then the not conform to accepted traditions. The sectarian denominationalist withdraws sectarian denominationalist’s answer to himself within his boundaries and keeps division is to establish a “synod” wherein others out. By doing such, his isolation- decisions can be made to “establish unity ist spirit is manifested and his denomi- in the church” on the foundation of national behavior confirmed. agreed upon teachings, work, territory or 3. Obsession with competition: As interpretations.

Dickson Biblical Research Library Wondering Where You Are? 125 5. Obsession with names: The sec- the fact that he has tarian denominational person feels that moved matters of In Areas of Biblical the unique name of his church is sacred, methodology or opin- Silence Christians whether derived from the New Testament ion in interpretation Have Freedom. or the mental gymnastics of an imagina- into the realm of fun- tive religious leader. damental or salva- The name of his tional teaching. Since he has long for- church is sacred be- All Christians Live gotten that there is freedom in matters of cause it identifies Under The opinion, he judges others as liberal or those of his party. Name Of Christ. false if they do not conform to his “sys- The name thus main- tematic theology” that is actually encum- tains his party’s separation from other bered with tradition and opinion. In or- groups who do not conform to his tradi- der to guard his position and guarantee tions in methodology, interpretation, or the existence of his party, he freely la- simply submit to his control. He believes bels those with whom he disagrees as ei- that names are so important in labeling ther liberal or false teachers. those of his party that if such names were 8. Obsession with making judg- deleted, his party would lose its identity. ments: The sectarian denominationalist 6. Obsession with conformity: The will feel threatened by the literature or sectarian denominationalist feels that his speeches of those who are not of his party. “catechism” of teaching is without ques- He will write off those with whom he may tion, and must be conformed to by all who disagree on only one point. He will stop would be of the truth and in fellowship reading the book when he comes to a with his party. He believes that respect- point with which he disagrees with the ing the traditional author. Since he has convinced himself way of doing things that he has already established the truth, Our Lives Are and traditional inter- then he feels that no one outside his own To Conform To pretations are neces- party can know or discover any point of The Spirit Of Jesus. sary in order to pro- truth. Therefore, he will usually not read mote peace and or listen to someone outside his own unity. If conformity to the established party. He thus separates himself from traditions is violated, he feels deeply dis- everyone outside his own circle of friends comforted. Because of this discomfort, in order to maintain his unique party. He he seeks to bind conformity on the suc- will shun any preacher with whom he ceeding generation of the church in or- disagrees on a particular point. He will der to perpetuate that which he received ban from “his pulpit” those he has labeled from his fathers. either liberal or legal. 7. Obsession with methods and 9. Obsession with bondage: The opinions: The sectarian denominational sectarian denominational person is often person is offended when others point out fearful, if not paranoid, about the bibli-

Dickson Biblical Research Library Wondering Where You Are? 126 cal teaching of freedom in Christ. His of sectarianism that we may harbor in ref- sense of control and dependence on tra- erence to others who differ with us in ditional methods and interpretations matters of tradition and opinion. The move him to fear any possible change spirit of restoration tells us to continu- from the past. Such would disrupt his ally look at ourselves in order to deter- denomination and bring into question his mine if we are exclusive in attitude and religious system of behavior. divisive in behavior. Since being unde- One of the greatest threats against the nominational is abstract, we may have truth of the gospel that brings freedom is difficultly in determining if we are sec- legalistic religiosity. This was the first tarian and denominational in behavior threat against the early church, which When presented with the fact that we threat prompted what is believed the writ- might be sectarian in attitude and denomi- ing of the first scriptures of the New Tes- national in practice, how do we react to tament, the letter to such a possibility? the Galatians. The One of those penetrating passages of Where Bondage Is threat has continued Scripture that should be at the forefront Enforced, Freedom throughout the cen- of our thinking in reference to this sub- Will Vanish. turies as religious ject is Colossians 2:8. “Beware lest any- people seek to bring one take you captive through philosophy themselves under the bondage of reli- and vain deceit according to the tradi- gious traditions that are added to the be- tion of men, according to the elementary havior of believers and a legal applica- principles of the tion of New Testament principles. Lead- world, and not ac- ers see themselves as defenders of their cording to Christ.” Traditions Bring Us heritage, confusing the traditions of their Sectarian-denomina- Into The Captivity heritage with the word of God. In their tionalism is a phi- Of Ourselves. obsession with their traditional heritage, losophy. It is vain de- they alienate themselves from one an- ceit according to the traditions of men. other into unique groups, which groups It is a religiosity that takes one’s mind now make up the Protestant world. off Christ and places it primarily on the traditions of men. If one believes such B. Judging our reaction to sectarian- vain philosophies and is deceived by the denominationalism: supposed authority of the traditions of men, then he has been taken into captiv- Paul wrote, “Examine yourselves as ity. to whether you are in the faith. Test your In order to exemplify the authority own selves ...” (2 Co 13:5). I do not of Christ over the authority that is im- think that we would be stretching this posed by the philosophies and traditions passage to include the examination of of men, Paul continued the thought of Co- ourselves in reference to a possible spirit lossians 2:8 in verse 9. “For in Him

Dickson Biblical Research Library Freedom Without Isolation 127 [Christ] all the fullness of Deity dwells cause of the exist- in bodily form.” When a person reacts ence of the church. The Existence with hostility to attacks on his denomi- In his defense of his Of The Church national traditions and philosophies, then party, the sectarian Stands On The he does not understand the absolute au- denominationalist Existence Of Jesus. thority of Christ. Paul would remind loses his focus on those who react defensively to the fact the One to whom all that they honor their denomination over glory and allegiance must go. His de- Christ with the following words: “And fense is first to his party, and then to you are complete in Him, who is the head Christ. But we must not forget that we of all principality and power” (Cl 2:10). are subjects to the One in whom the full- It is Christ first, church second. We are ness of Deity dwells. We are who we complete in Christ. are because of who He was. We must The church exists because of the fact never reverse this order lest we seek our that Jesus is the Christ and Son of God own glory. (Mt 16:16-18). Christ does not exist be- Chapter 9

Freedom Without Isolation Generally speaking, in the environ- We will simply take our seat among the ment of a religiously complex and di- host of denominational churches of vided Christendom, we must continue to Christendom and content ourselves that walk down the long and narrow road of this is the way it must be. restoration to the behavior of simple New The road to restoration is not a com- Testament relational Christianity that fortable journey. It is not because along seeks to do the work of God. But in or- the way we must make some very uncom- der to continue this walk, there is some fortable discoveries and decisions. We traditional baggage we have picked up may discover that some of our cherished along the way that must be sacrificed. religious beliefs and The baggage is cumbersome and some- traditions must be times very Western. In many cases, it sacrificed for the Restorationists has diverted us from our course. It has sake of restoring the Must Be Willing often brought us into bondage, and thus work of God in our To Sacrifice once again has made us slaves to the regu- lives. If we take the Tradition For Truth. lations of man. Nevertheless, we must road of restoration, sacrifice anything that destroys our free- any “theological” dogma or tradition that dom in Christ. If these sacrifices are not has been invented in order to promote and made, we will never arrive at our desti- maintain sectarian-denominationalism, nation or accomplish the work of God. must be thoroughly examined. If neces-

Dickson Biblical Research Library Freedom Without Isolation 128 sary, such must be sacrificed for the sake tionalism, new denominational groups of being what God intended we should continue to rise out of an environment of be as the functioning organism of the power, dominance, and a need for finan- body that is to be the salt of the world. cial security. A preacher (“pastor”) stands Doing this will involve the possibility up and calls people unto himself. A group that we have made traditional some fa- is formed. A sectar- vorite beliefs and systems of function that ian attitude is devel- hinder the impact of Christians on the oped in order to so- The Sectarian world. We will possibly discover some lidify the group Seeks To Establish doctrines that have no biblical founda- against outside influ- A Denomination. tion whatsoever. If any belief we may ences. The leader examine does not stand the test of Scrip- proclaims the group’s independence (au- ture, then without question our quest to tonomy), and thus a new denomination follow God’s instructions must have pri- is formed. The financial foundation of ority over traditional beliefs. True resto- the leader is secured and the group car- rationists know that they must take the ries on in a religious world of similar in- risk of sacrificing cherished traditions dependent churches, all professing their and dogma that do not stand the test of uniqueness and autonomy (indepen- scriptural scrutiny. They are willing to dence) from one another. Each one is change their practical function as Chris- guarding the uniqueness of its enclave of tians in order to carry out God’s desires doctrine and behavior in order to func- in their lives. tion autonomously from one another. This brings us to a long held theol- When one understands the universal- ogy that was born out of an era of reli- ity of the body of Christ, it is difficult to gious conflict and Western individualism. understand why divisive camps are de- Religious movements are often born out veloped and maintained in the church of times of conflict. Reactionary theolo- under the umbrella of a teaching that pro- gies are often invented when men come motes exclusion. I do not believe the into conflict with one another. Individu- New Testament teaches that God gave a als take positions. Lines are drawn. In right to individuals to separate them- order for each party to guard its theologi- selves from the universal church or one cal territory, doctrines are often put to- another under the disguise of church au- gether in order to keep the enemy out of tonomy. Regardless of Christians meet- one’s camp. Such, I believe, was the en- ing in different assemblies on Sunday vironment that gave rise to a Western morning, individual Christians are not au- view of church autonomy. As a result, tonomous from one another, but univer- the teaching of autonomy has in many sally interdependent on one another. situations become another definition of The very nature of the church is denominational behavior. universality. The very nature of the In the religious world of denomina- authority of Christ is universal. The

Dickson Biblical Research Library Freedom Without Isolation 129 nature of the great commission is “all loaded with Western individualism in the world”. The headship of our King their definition of “church autonomy”. extends over the global community of Those books, and their individualism in His church. How “local” assemblies reference to church autonomy, have been throughout the world could somehow circulated throughout the world. For over lead themselves into dividing into differ- a century, the rest of the world has ent parties is an enigma of restoration struggled with the doctrine of church au- theology and history. There is a core tonomy because the teaching has been nature about the Western definition of exported to them with the definitions of autonomy that is contrary to the uni- a foreign dictionary. versal fellowship of the church. When several individualistic West- Part of the problem in defining au- erners assemble together in a common tonomy is that the common definition of assembly, declare themselves as an “es- the word is loaded with Western culture. tablished church”, their understanding of In the formative years of American his- church autonomy is different than when tory, individualism built America. Young the same is done in most other cultures pioneers left their fathers, mothers and of the world. As a group (church), the relatives and struck out on their own for Westerners are declaring their indepen- the West. The American would not be dence, their right to separate control over dictated to by a European power. Indi- their own affairs, and thus isolation from vidualism led to political independence. others. They do such in order to stand It led to an individual rebellion against for themselves without the influence of religious synods and popes in order to other groups who have taken the same “speak where the Bible speaks.” Indi- stand. In their institutional development, vidualism was the engine that brought a they form an indigenous group that is able nation into existence, and since has sus- to stand alone and function separately tained it in a world wherein it is willing from others. This is Western culture. to stand alone in wars to help others gain Now to say they as churches are not func- freedom. Unilateral political and mili- tioning in a denominational manner in tary function is a Western culture that was reference to one another is to ignore the built on a strong history of individual- very definition of the word “denomina- ism. tion”. But this is not necessarily the way To think that this individualism the rest of the world of Christians want would not determine the Western to function in their relationship with one church’s definition of church autonomy, another, regardless of where they as- would certainly be ignoring the very pro- semble on Sunday. And, I would add that cess of how words are defined. Our his- I do not see this system of function in the tory defines the words of our dictionary. New Testament as Christians throughout Therefore, Western theological dictionar- the world then sought to function as one ies, and thus Western religious books, are universal church.

Dickson Biblical Research Library Freedom Without Isolation 130 I was once discussing the subject of by excluding believers from one an- autonomy over a kitchen table with a other, regardless of doctrine, though beloved African preacher. He made the often because of doctrine. To believe statement, “The doctrine of church au- that denominationalism is caused solely tonomy is so unAfrican.” And such it is, by doctrinal error would allow ourselves if we use a Western to be led into the definition. African complacency of be- Deniminational Autonomy Can Be culture is built on the havioral hypocrisy Autonomy Another Name foundation of ancient in the midst of a re- Is Not The tribalism and ex- ligiously divided For African Way. tended families. The world. While con- Denominationalism. tribe extended over demning the “de- vast territories. But it was still one tribe. nominations” for their denial of the uni- Extended families often made up the en- versal church by denominating the tire village. I have come to the under- church over doctrines, we often hypo- standing that the independence of groups critically make our accusations from the of Christians who are isolated from one position of a divided fellowship within another is a western theology that was the church. Declaring independence on carved out of the independent individu- the grounds of autonomy can never be alism of the American West. used as a disguise for denominational- People of the West may cherish be- ism. ing independent from one another and in- In dictionaries the definition of au- dividual in order to do their own thing. tonomy has various meanings. Any dic- But this is not the African way. My tionary will give definitions as, “indepen- preacher friend taught me, “In Africa we dent in government”, “having the right are interdependent on one another, not of self-government”, and “functioning independent of one another.” What a independently of other parts.” These beautiful statement to apply to the nature are Western definitions of the word. of Christian fellowship. The West could When we bring these definitions into the learn a lot from Africa in reference to fel- use of the word in a biblical context, there lowship. are some problems, depending on the The teaching of church autonomy in culture from which you are coming in ap- a Western dictionary, therefore, is defined plying any particular aspect of definition. as denominationalism within the fellow- This is especially true if one understands ship of those who have a common doc- autonomy from the view point of West- trine. We must keep in mind that de- ern individualism. If you are coming nominationalism is not caused solely from a Protestant religious world view, by doctrinal heresy. It is caused by there are also some complicated prob- bringing into the church a spirit of in- lems in using this word in reference to dividualistic separateness. It is caused the fellowship of the universal church.

Dickson Biblical Research Library Freedom Without Isolation 131 Self-governing and independent denomi- according to a Western interpretation. I nations see themselves as separate from find little harmony between the Western one another. In fact, in a religious con- definition and practice of autonomy and text, the denominational relationship of the extended Hebrew tribal culture in independent Protestant churches would both the times of the Old Testament in be the natural and practical manner by the era of Jesus’ ministry and the behav- which the word “autonomy” would be ior of Christians in the first century. The defined. And in many situations, this is church is a universally extended family. how the Western church has come to de- It is a worldwide nation of God’s people. fine and practice church autonomy. I would challenge the Western definition We define a word by our behavior. of church groups behaving denomina- When two groups of Christians across the tionally with one another while at the street from one another refuse to have same time claiming to be undenomina- anything to do with one another, and thus tional. I believe we need to focus on the claim autonomy as a justification for their doctrine of freedom in Christ in view of behavior, then they have defined au- the divisive implications that come with tonomy to mean “functioning indepen- the Western definition of church au- dently of other parts.” This is a denomi- tonomy as it has been historically taught national definition. I challenge this func- and practiced by Western churches. tional definition of how Christians should Those readers who are Western in behave in their relationship with one an- culture will surely not understand some other in view of the behavior of Chris- of the points that I will make in the fol- tians in the first century. lowing chapters because of the paradigm When one views the existence of the from which I am writing. I am writing church to be determined by the existence from an African paradigm of communal of common autonomous assemblies relationships. Since I am writing from (churches), then the Western definition an African cultural perspective, I do not of autonomy has a tendency to isolate expect Westerners to understand since these assemblies (“parts”) from one an- they are defining autonomy from a West- other. Individual Christians as members ern individualistic culture, whereas in of the “independent” assemblies, there- Africa we would be understanding Chris- fore, are isolated from one another be- tian fellowship to be interdependent on cause their membership is placed with one another. It is my opinion that the one of these “parts.” When we add to African is closer in cultural reference to our definition our allegiance to one of the first century fellowship of the church these “parts”, then we are functionally than individualistic thinking Western denominational in practice. Christians. For this reason, I make no I have come to the conclusion that apologies for a lack of Western under- church autonomy has been interpreted standing of some of my conclusions be- and applied in congregational behavior cause they have not grown up in a tribal,

Dickson Biblical Research Library Freedom Without Isolation 132 extended family culture. sible, interdependent in making decisions I am also writing from a house church in order to help one another. paradigm of church relationships and We often hide ourselves behind a sup- function throughout urban areas. If you posed theology of church autonomy in are not in a house church function, please order to justify our spirit of independence be patient with my challenges of your from one another. We say we have the definition of individualistic autonomy. right to be autonomous (independent) We may be saying the same thing in some when actually we are saying that we re- cases, but from a different perspective. I serve the right to separate ourselves from am coming from an African house church one another as individual “parts” in or- understanding. I will declare freedom. der to maintain our individuality. In view You will declare autonomy. However, of the fact that many churches with res- from our point of view in house church toration heritage are separated into inde- function, your pendent fellowships, I would certainly definition of question our consistency in condemning autonomy is Christian Fellowships others for being denominational when we somewhat dif- Must Be Understood are often functioning after the true defi- ferent. We are In The Context Of nition of the word “denomination” in ref- saying that we The Extended Family. erence to autonomous assemblies. will set you What leads many of us in Africa to free, but at the same time we will inter- question the doctrine of church autonomy actively work with one another in all is a simple fact. There is not one New things. We seek to be one in work, not Testament scripture that clearly individualistic in “parts”, though we have teaches the Western definition of local to be at a geographical distance from one church autonomy. Neither is there any another. Our assembly locations and historical passage in Scripture that de- schedules do not separate our brother- fines the church functioning in such a hood from one another. We are one manner. The doctrine has been devel- church and our inability to assemble with oped out of a humanly deducted con- one another at the same place on Sunday glomeration of concepts that have been morning has nothing to do with our broth- brought together to promote an often hid- erhood. Where we assemble does not den agenda of cultural individualism. define our relationship as the one church The fact that there is no specific scrip- in Christ. Neither does it set boundaries ture that declares the independent, au- on our work together. We are not “self- tonomous nature of local assemblies of governing” as independent fellowships, God’s people from one another should but universally governed by the headship alert serious Bible students to question of Jesus through His word in our indi- the Western definition of autonomy. vidual lives. This keeps us working to- Unfortunately, some deducted inter- gether as one church, and wherever pos- pretations become so traditional within

Dickson Biblical Research Library Declaring Our Independence 133 the heritage of a movement that they are the church, must be brought under close simply assumed to be correct, and thus scrutiny. It must because its very nature are held without question. However, in seems to contradict the fundamental the context of this book, this teaching, teaching that the body of Christ is one, which in many ways challenges the New though members of the body live Testament teaching of the universality of throughout the world. Chapter 10

Declaring Our Independence If we understand that autonomy autonomy in the New Testament. means freedom in Christ, then we are on Church groups have defined them- the same page. However, I fear this is selves as autonomous from one another not all that is hidden in the definition as because of various historical reasons. In some would have us understand the both reformation and restoration move- teaching. Freedom in Christ refers to ments away from institutional religion, individuals maintaining their freedom groups of believers have often stated their from the bondage of legal justification autonomy as a declaration of indepen- by works of law (Gl 5:1). Autonomy is dence from someone else. Their very usually understood from a group per- declaration, therefore, identifies them as spective. At least, I have never heard an a unique group that is to be identified as individual say, “I’m autonomous.” On different from other groups. In order to the other hand, I have heard individual maintain the exclusiveness of their par- Christians say, and rightly so, that they ticular party of believers, some have used are “free in Christ.” autonomy as a teaching to keep even in- Groups of believers, however, have dependent groups from one another in or- assembled under the banner of a particu- der not to return to any international re- lar name or person, and then declared ligious institutional network (synod) of their independence (autonomy) from churches. other groups who have done the same. The following points give some of In the present “church the reasons why some church groups culture” of Christen- have a high regard for their denomina- Autonomous dom, therefore, au- tional definition of autonomy. Since a Does Not Mean tonomy refers to denominational interpretation of au- Anonomous. groups denominating tonomy is not found in the New Testa- themselves from one ment, we must question the practices of another in order to guarantee their own some who autonomously function as a function and existence as a unique party group to the exclusion of others. of believers. I do not see this concept of

Dickson Biblical Research Library Declaring Our Independence 134 A. Desire to avoid another Catholic the teaching was the denominating of heresy: churches who were fleeing Catholic in- stitutional organization. Our fear of be- When Constantine hijacked the coming Catholic planted seeds of sectar- church at the beginning of the fourth cen- ian denominationalism within our own tury, he sought to organize the church understanding of being in Christ. We around the structure of the Roman gov- naturally separate ourselves as groups ernment. As a result, the church was in- from one another because we believe that stitutionalized after the structure of civil we are independent from one another as government. We live with this apostasy groups. By running from the universal today in the form of the Catholic Church. organization of the institutional Catho- Because of the dominance of this insti- lic Church, we divided ourselves into tutional church, reformation and resto- many institutional groups to the point that ration move- we would not work together as one uni- ments have versal church. We have thus parceled out sprung up Since The Nature Of the church into “local churches” through- throughout the The Church Is One, out the world, and then produced records centuries. The Then All Members of how many “churches” of our fellow- reformationists Are In Direct ship are here and there. We should have and restoration- Fellowship. been thinking that there is only one ists saw the evils church that meets in assemblies here and of the Catholic there. But our understanding of au- heresy in its worldwide dominance as a tonomy isolated groups from one another corporate religious organization. In or- to the point that “local” assemblies of der not to return their movements to a Christians denominationally functioned similar institutional organization, church in their relationships with one another. autonomy was taught. The teaching was We should think as Paul when he ad- practiced in a manner that would suppos- dressed the many assemblies of Chris- edly guarantee that either reformation tians in houses in Ephesus. He wrote, or restoration churches not return to the “... to the saints who are at Ephesus ...” heresy out of which they were born. (Ep 1:1). To the Therefore, our fear of becoming an in- Philippians he ternational organization as the Catholic Individual Christians wrote, “... to all Church has caused Are Interdependent the saints ...” some to run On One Another. (Ph 1:1). His through Jerusalem In The Flight From address was to concerning group Institutional Religion all the saints in Ephesus and Philippi, re- autonomy. Some Have Behaved gardless of where they met. When the Unfortunately, Denominationally. word “church” is used, we must not lose the side effect of sight of individual Christians. And it is

Dickson Biblical Research Library Declaring Our Independence 135 individuals who are free, not autonomous sin. His focus was on what individuals from one another, but interdependent on were doing, not what a particular assem- one another. bly was doing. To the Galatians Paul focused on churches in many cities when he ad- B. Desire to avoid doctrinal apostasy: dressed “the churches of Galatia” (Gl 1:2), and specifically to the church of one Man-made doctrines become univer- city when he wrote, “the church in sal because of the denominational struc- Corinth” (1 Co 1:2). Though he ad- ture by which they are often propagated. dressed the church as a whole, his mes- Through the accepted seminaries and uni- sage had an individual application. I se- versities of a particular denominational riously do not believe that Paul taught fellowship of churches, theologies are that any group of Christians must be au- propagated throughout the fellowship by tonomous from another group of Chris- the graduated and ordained clergy. Since tians. On the other hand, he firmly taught many religious groups have long since the fundamental teaching that each one given up the Bible as the sole authority of us is free in Christ (Gl 5:1). in religious matters, the invention and It is not that there are so many au- propagation of man-made theologies per- tonomous churches (assemblies) in this meates the religious world. Each unique city or country. The fact is that there is fellowship maintains its own unique doc- only one church and so many Christians trine, which doctrine is faithfully propa- (members) in that gated by the officially ordained and pro- city or this coun- fessional clergy. The Church Exists try. The fact that Restorationists have learned the Wherever There Is we count above lesson very well. Restorations are A BaptizedDisciple. “churches” is evi- usually born out of a religious environ- dence of our de- ment wherein error nominational thinking in reference to the is globally propa- teaching of autonomy. I believe we need gated through edu- It is The Word Of God to stop counting assemblies and focus cational institutions That Stops more on individual members. Is this not and denomina- False Teaching. what Jesus did in Revelation 2 & 3? He tional churches that addressed the church that existed in seven are networked by different cities. But He was not address- the control of synods and associations. ing particular assemblies of these In order not to repeat the spread from one churches, for the church in the cities was group to another of the erroneous doc- meeting in different homes throughout trines of the past, some resort to the teach- the cities. Once the church in a particu- ing of autonomy in order to refuse into lar city was addressed, He focused on their pulpits those with whom they may “some” members who were engaged in disagree on some point of teaching. If

Dickson Biblical Research Library Declaring Our Independence 136 an error is promoted in one church, the C. Desire to avoid parachurch orga- autonomous nature of each local church nizations: is supposedly a guard against the spread- ing of the error to other churches. Un- This particular point delves into some fortunately, we never thought for a mo- real and present dangers in the religious ment that developing such a practice world of modern Christendom. There are would actually promote that which we some points of this discussion that are sought to avoid, that is, being exclusive sometimes ambiguous because of how in our relationship with one another as we define our terms and practices of or- groups of believers. ganized church behavior. For this rea- It seems that in some of our efforts son, there is room for a great deal of opin- to remain free from the influences of er- ion in this realm of discussion. So bear ror, we have developed an atmosphere with me as I express some opinions in of exclusion and suspicion. In this sce- relation to parachurch institutional orga- nario, we have nizations that have often become locked out of “churches” within themselves. our assemblies A Denominational Spirit As a reminder, the word the “Johns” Is Identified By “parachurch” refers to an organizational and “Pauls” One’s suspicion structure that operates beside (para) the who could Of “Johns” & “Pauls.” traditional view of what we call institu- come and help tionally organized church groups, which us biblically sort out any disputes that a groups we affirm to be autonomous from particular group may have within itself. one another because each has declared What has happened is that demigods have their independence. The parachurch or- arisen within local groups who slander ganization is established by an individual, the “Johns” and “Pauls” in order to keep or group of individuals, in order to carry them away from a group that a particular out a specific ministry. In the legal struc- preacher may covet. Once those who can ture of such organizations, they are of- help are locked out of the local autono- ten set up as nonprofit organizations. mous church, that They are nondenominational and oper- group becomes ate with the contributions that come from Our Independence uniquely identified either churches or individuals who often Must Not Shut Us by its teaching and have their membership “placed” with “lo- Out From Those custodian. It is sec- cal churches” that are officially not con- Who Can Help. tarian in that it seeks nected with the parachurch organization. to be separate from Such parachurch organizations often any who would speak contrary to the “or- become religious institutions within dained” teachings of the leader or lead- themselves. Because they draw funds ers. In every sense of the term, therefore, from individual contributors who belong this group has become a denomination. to many denominations, they are able to

Dickson Biblical Research Library Declaring Our Independence 137 maintain high budget operations. These religious institution organizations, not religious organizations are corporately thinking for a moment that the institu- organized in order to accomplish reli- tional churches themselves were orga- gious work, whatever the religion may nized and behaving as the religious in- be that they propagate. They have a stitutional organizations against whom name, a leader or counsel of leaders, and they spoke. a defined program of work. It is diffi- It is my firm belief that every indi- cult, therefore, not to view them as insti- vidual Christian is responsible to preach tutional churches, since they are orga- the gospel to the world and edify the nized after the same manner as institu- saints, regardless of what a church group tional churches. may do as a whole. Parachurch organizations are a recent If several Chris- phenomenon in church history. The nine- tians as a group Jesus Commissioned teenth century saw the development of a function globally Individuals To few such organizations in the western in order to accom- World Evangelism, church environment. But primarily in the plish this mission, Not Church Sects. last fifty years of the twentieth century then there is no there has been an explosion of such or- need to develop any institutions that are ganizations in the western religious commissioned to do what Christians as a world. It is not my purpose to go into whole must be doing. When the global the reasons as to why this phenomenon church functions globally, then there is has happened in the history of Christen- no need for institutions to arise to do the dom. The fact is that these organizations work of the church. If they do arise, then are now a part of Christendom, and will something is wrong within the church. be so for many years to come. It may be that the phenomenon of the When such organizations were con- rise of parachurch religious institutions ceived and brought into existence in the in the last century was the result of the nineteenth century, they were attacked by failure of the institutional church to carry many “local” institutional churches be- out the work of God to evangelize the cause they were viewed as a threat to lo- world. After all, it is the purpose of al- cal control mechanism, and as well as a most every parachurch organization to threat to local church budgets. If indi- carry out in some way the great commis- vidual members were enticed to contrib- sion of Jesus. Could it be that the church ute peripherally to these institutional re- became so institutionalized and intro- ligious organizations, then their loyalty verted that frustrated individuals had to to the local church was questioned. The work parallel to the institutional church irony of the arguments against such or- with an organization by which they could ganizations that developed during these carry out the work of preaching the gos- years of struggle was in the fact that in- pel to the world? stitutional churches were arguing against In an effort to release themselves

Dickson Biblical Research Library Declaring Our Independence 138 from the shackles of institutionally de- tians who seek to carry out the work of nominated churches, some in the reli- God in their lives. As stated previously, gious world have sought to escape the what often happens with parachurch or- confines of church hierarchies. In their ganizations is that they demand loyalty efforts to work free of institutional reli- to the organization. And in doing such, gions, they have established parachurch they become that which they fled, that organizations to get on with the work of is, institutional control. The party atti- God. They have done this in order to get tude of these organizations, and their de- on with the work of teaching the Bible to mand for financial loyalty, has often the world without all the encumbering made us paranoid about their existence. framework of the institutional church. And rightly so. When a particular reli- Unfortunately, these organizations often gious organization steals away the free- become “churches” within themselves in dom of the individual believer to evan- order to operate interdenominationally. gelize the world after his own choice and It is unfortunate that such organizations according to his own gifts, then the or- have had to “dechurch” in order to carry ganization becomes a governing body, an on with their work. institution, that seeks to exercise author- If the church becomes introverted ity over the individual believer. What is with institutional hierarchical control and the difference between such an organi- politics, then there will be those who will zation and an institutionalized local seek to operate separate from such re- church? strictive structures in order to get the job Organizations that seek loyalty in of evangelism ac- order to come between the individual be- complished. liever and Christ, are seeking to assume We Must Not Become When this hap- the headship of Christ over the individual Institutional When pens, it is time for believer. Such organizations are seek- In Our Flight us to reinvestigate ing to minimize the church by being an From Institutionalism. the means by organization that takes the place of the which we orga- church at work. nize the work of the church in order to It is not that we do not seek leader- carry out the mission of Jesus. If our or- ship in what to do in working together to ganizational structure strangles those accomplish great international projects. who seek to do God’s work in their lives, It is that we must be cautious about any then it is a time for a restorational change. organization that becomes a controlling It is time to investigate the possibility that head of the individual believer. When in our desire to be so corporately orga- such organizations call for our allegiance nized that we have lost our mission. through signature and commitment to History, however, is not without ex- prescribed doctrines or methodologies, amples of numerous organizations that then the organization has supplanted the have sought to take the place of Chris- individual’s allegiance to Christ alone.

Dickson Biblical Research Library Declaring Our Independence 139 Corporate religious organizations should ture, therefore, becomes a denominating never replace the church at work through factor between those who give allegiance individual members. and support to the organization and those We live in an era of international re- who do not. ligious organizations. Many of these or- As long as the local believer main- ganizations are doing great works as tains his or her freedom to either work Christians with unique talents have had with or contribute to legal organizations, to organize in order to carry out their min- no harm has been done. But if the orga- istries. These organizations are usually nization seeks to infringe on the freedom operated under a board of Christian di- we enjoy in Christ by assuming author- rectors and hold “nonprofit” status with ity over the local believer, then we are local govern- being brought again into bondage by the ments. I see no authority of another religious institution scriptural reason Christians Are Free (See Gl 5:1,2). why these orga- To Organize One reason for the emphasis on nizations would For The Work Of God. church autonomy was to guard the church be operating con- from religious organizations that would trary to God’s word. Individual believ- seek to separate groups of believers into ers have a right and freedom to unite to- institutional organizations that become gether to accomplish great things for “churches” within themselves. Because Christ. In many cases, civil government of the nature of “denominational” orga- imposes laws in reference to organiza- nizations in the past, autonomy kept the tional structures and finances in such in- associates of such organizations out of stitutions. In many countries, even church treasuries. Instead of giving a churches are required to legally register right for the existence of such organiza- as an organized entity and give an ac- tions, and the freedom for Christians to counting of contributions. Churches are work together for a common cause, the required to do such for auditing purposes. autonomous institutional church sought The problem is not whether interna- to separate its membership from the work tional religious organizations are wrong. of those who had brought their ministries We have freedom in Christ to do every- together to accomplish specific works. thing in the name of Christ (Cl 3:17). However, if the organized structure of D. Desire to keep hands out of the such organizations seeks to dominate the “church treasury”: individual believer, then they have be- come authorities over the individual be- In an effort to keep institutional or- liever. They have essentially become an- ganizations out of the church bank ac- other denomination since they structure count, some have developed the theol- themselves after the same order as insti- ogy of the “church treasury,” which trea- tutional churches. The institutional struc- sury is distinct from the church across

Dickson Biblical Research Library Declaring Our Independence 140 the street who also has a treasury. What “belongs to the church.” has subsequently happened is that a great But in realty as a Christian, the only number of members who were discour- difference between the money of the aged from using “church treasury” money “church treasury” and the money in my to contribute to various organizations in pocket is that the church group has been order to carry out their desired work, have given group decision power over the con- since decided to contribute peripherally tributed money to the collection plate to nonprofit orga- while I still have nizations and religious educational insti- individual power Christians Are Free To tutions. They believe this keeps the over the money Give To Whomever church treasury autonomous from such in my pocket. They Choose. organizations. This may be true, but at Once I contribute the same time the organization to which the funds, the church assumes control of the contributions are made is made up of deciding where it is to go. As I see it, members of the same church. that is the only difference between the Institutionally organized churches money in my pocket and the money in naturally view their financial departments the church’s collection tray. I do not live after a corporate manner. This certainly a dichotomous Christian life, does not argue against strict financial transitioning back and forth from Sun- policies in reference to contributed funds. day to the other days of the week. But the fact is true that much argument If the group as a whole desires to do over the concept of the “church treasury” something with the collected funds that comes from those who have a corporate is outside the purpose for which an indi- view of the church. vidual has contributed, then that indi- I suppose most of the problems sur- vidual has the freedom not to contribute rounding the church treasury originates to that specific project. Because he or from a dichotomous view of our Chris- she chooses not to contribute does not tian life. In other words, we seek to live say that such a person is rebellious and in two different insubmissive. Individuals have the worlds as Chris- power over the money they earn and of- Contribution Means tians. One world fer. Free-will offering is just that. Indi- My Money Going To we personally vidual members have the freedom to give Be Everybody’s Money. control, and the cheerfully to special needs they want to other is our fulfill as they live daily as Christians. “church world” wherein we seek to fol- We must always keep in mind that low Jesus. And thus, we make a differ- the Christian’s money is still the Lord’s, ence between our possessions in both whether it is in my pocket or in the church worlds. That which is in “my” world I coffer. This must be true if I died with own. That which is in my corporate Christ, and it is no longer I who live but church world “belongs to the Lord,” or Christ who lives in me (Gl 2:20). If this

Dickson Biblical Research Library Declaring Our Independence 141 is true—and it is—then I believe we can is still freedom to give to whatever the dispel with much of the nonsense that individual or group decides to do. goes on about “church money”. The We must not view the church as a cor- money does not belong to the church porate business organization. Neither is people. It belonged to the Lord while it it like the Red Cross organization. If we was in my pocket before it was contrib- view the “church treasury” as we view uted. It still belongs to the Lord in the the funds of a corporate organization, church bank account. It was given to the then the church as a whole has relin- Lord when I was crucified with Him. It quished its desires to a few people who became His money the first moment can do with the contributions as they so when I came out of the waters of bap- desire. But when the church as a whole tism. When I sing, “I am mine no more”, maintains decision power over the con- I mean just that (Rm 12:1,2). Therefore, tributed money, the desires of the church while it is in my Christian pocket I have are fulfilled when the contribution is the freedom as an individual to choose used. Everyone in the body participates whether to give it to the group of mem- in the distribution of the funds. In this bers in my local assembly (church), or to way the church works together as one in a group of members of the universal order to accomplish the mission of the church who are working internationally church. to accomplish the work of the church, but are not necessarily a part of my local as- E. Desire for local control: sembly. Wherever I give it, therefore, I am giving it “to the church” in order that Some leaders have patterned them- the church may make a group decision selves after those about whom the Holy as to how it will be used. Spirit warned the Ephesian elders. The When it comes to contributing to in- Spirit warned that some would draw ternational needs, members have a right away disciples after themselves (At to give the “Lord’s money” (“my 20:29,30). In other situations, some money”) to whatever work they so de- would seek to lord over the flock (1 Pt sire. If an individual considers a particu- 5:1-4). And some would simply be as lar project to be in agreement with his or Diotrephes and take control (3 Jn 9,10). her desire to preach the gospel to the Whatever the scenario, there will always world, then he or she is free to contrib- be those in the church who will seek to ute to that project. If a group of mem- carry out in their lives their desire to bers (a “local church”) decides together “have a church” by claiming the sheep to run their contribution through a of God for themselves. “church bank account”, nothing has This can be a particular problem in changed from the individual deciding to the establishment of house churches. do the same. Whether an individual de- Leaders who start house churches with cision or a group (church) decision, there existing members of the church must se-

Dickson Biblical Research Library Declaring Our Independence 142 riously evaluate their motives. If the fences around those sheep they have sto- motive is to “draw away disciples” after len. Would we not conclude that oneself, then the motive is carnal. Such Diotrephes was teaching a sectarian in- a motive will only establish another de- terpretation of church autonomy when he nominational group, but on a smaller ba- blocked the coming of evangelists into sis. his realm of control of the local church? When a group structure has been es- Was he practicing church autonomy tablished, some have erroneously hidden when John wrote of his actions, “He him- behind the teaching of church autonomy self does not receive the brethren, and in order to justify the practice of keeping forbids those who would, and casts them other leaders out out of the church” (3 Jn 10)? It is inter- of their realm of esting that John says nothing about local control. It was for Autocratic Leaders church autonomy when dealing with this this reason that Build Fences problem. He simply assumes that he and Diotrephes did Around Their Territory. other traveling evangelists have a right not want the to see Gaius and the other brethren when apostle John, or the traveling evangelists, they travel through their area. in the presence of those over whom he A group of Christians are autono- had assumed control. The doctrine of mous (free) only because each individual church autonomy, therefore, has been de- in the group is free. But when the free nominationally interpreted as a doctrinal are subject to the bondage of a dominant shield to guard against outside interven- leadership that has brought the group un- tion. The one who uses autonomy in this der lordship con- way is seeking to thwart the efforts of trol, then they are the “Johns” and “Pauls” by making them no longer indi- A Group Is Free Only feel that they are violating a supposed vidually free. Because Individuals biblical doctrine of autonomy in their ef- They have been Are Free. forts to help believers come to the table led into the captiv- for discussions. Those who seek to ex- ity of one or more who seek to lord over ercise great control them. And herein is the problem with over a local church the concept of corporate church au- Sheep Stealers are usually those tonomy. A group of Christians who as- Build Fences. who are strong be- semble together are autonomous (free). lievers in a denomi- They are individually free in Christ to national interpretation of local church freely determine as a group their minis- autonomy. Those preachers who con- try for Christ. However, when the au- sider themselves the center of reference tonomous church turns into an institu- for the local church are great advocates tional corporate organization, the au- of church autonomy. Those who seek to tonomy of the group becomes denomi- steal the sheep from God always build national by the group’s exclusion of other

Dickson Biblical Research Library Declaring Our Independence 143 groups who are not under the control sys- God. When Paul said, “whatever you do tems of the local leadership. When mem- in word or deed, do all in the name of the bers (contributors) are coveted for the ex- Lord Jesus”, he was speaking individu- istence of the institution (budget), then ally, not congregationally (Cl 3:17). the group is functioning as an autono- What individual members do, therefore, mous denomination. It is in this scenario they should do in the name of Jesus that the members have been drawn away Christ. Every individual member has the into a corporate religious organization responsibility to bear his own burden of that functions autonomously from other work (Gl 6:5). Each will give account of similar organizations. his or her own work before the Lord (2 When the preceding occurs over a Co 5:10). In other words, every indi- period of time, individuality of the mem- vidual member is a “church program.” bers in the corporate church is often lost. A group of believers also has the free- Control systems are set in place in order dom to organize together in order to carry to maintain the identity of the group and out specific projects in the name of Jesus. to guarantee the existence of the structure. The members Church groups who have moved into this of the orga- scenario of existence are often fearful nized group do Local Programs Should about “losing members.” “Losing mem- not have to be Never Function To The bers” means losing contributions to the members of the Exclusion Of The institutional structure. The leaders are also same local as- Whole Church. paranoid about small groups of members sembly of the meeting in homes because they see such saints. They can be from several assem- to be a threat to their control systems of blies since assembly does not define who the group. Instead of encouraging indi- is a member of the church. Because of vidual relationships in such groups, they their common desire to work in a spe- are worried about who will control the in- cific ministry, all Christians have the free- dividuals. Such worries are evidence of dom to organize their gifts together in the fact that the simple group of those who order to accomplish a common ministry. were initially free in Christ have moved Organizing together as a group is cer- into being truly institutionally organized tainly in the realm of freedom in Christ. as a corporate religious body. This is the However, if an organization of members definition of a denominated body of indi- seeks to dominate the decisions and in- viduals. fringe on the freedom of individual be- lievers, then there is a problem. The F. Desire to do our own program: problem is the dominance the organiza- tion may seek to exert over the individual Every individual believer has a right believer in order to demand allegiance to carry out in his or her life what he or to the organization’s cause. she feels must be done to the glory of What has developed out of our con-

Dickson Biblical Research Library Declaring Our Independence 144 frontation with dominant organizations with other believers in order to carry out that seek to infringe on the freedom of a common ministry of shared gifts. the local believer is the fortress of au- We must keep in mind that “church” tonomous or independent churches. Lo- is people. We are a people who have been cal believers have sheltered themselves set free to obey. We are free to accom- in defense of plish the mission of Jesus in those areas such organiza- where the Scriptures both speak and are Freedom In Christ tions by build- silent. Simply because some have abused Is A ing a defense their freedom in Christ does not mean that Fundamental Teaching. that has inad- we should be paranoid in those areas in vertently led to which we have freedom to serve accord- the denominating of themselves from one ing to our individual ministries. I am another. We have developed the concept writing this book, not because I have a of the “local church”, then the local con- direct biblical command to write. There trolling eldership or “pastor”. We then is no “biblical authority” to write reli- set ourselves apart from others on the gious books. Therefore, I am writing in foundation of being an independent lo- the area of biblical silence in order to ac- cal church that is separate from other in- complish my ministry. I have the free- dependent local churches. Is this not sec- dom to do so, as well as all those authors tarianism manifesting itself as an inde- who seek to accomplish the mission of pendent denomination? Our goal to pro- Jesus through the ministry of writing. We tect ourselves from institutional organi- even have the freedom to establish a re- zations was noble. But our defense de- ligious publishing organization for the veloped into a theological mechanism books we write. We can ask for your con- that separated ourselves from one an- tributions. But we cannot demand such other. We theologically shot ourselves in in order to judge you faithful. We have the foot. the freedom to organize. You have the Developing theologies to guard our- freedom to give. selves from the control of organizational structures is not the answer to attacks on G. Desire to promote party loyalty: the freedom we have in Christ. The an- swer is in understanding the sole The sectarian/denominational inter- headship of Christ over the sole mem- pretation of church autonomy is used to ber. We have a right to carry out our per- promote loyalty to a particular party of sonal ministry in our lives without the believers to the exclusion of others. The encroachment of someone or some orga- denominational spirit of the autonomous nization that would seek to steal away fellowship is first formed among the the headship of Christ from the individual group. In order to guard the group from believer. At the same time, the individual the influence of other groups, church au- believer has a right to organize together tonomy is defined in a way to keep oth-

Dickson Biblical Research Library Declaring Our Independence 145 ers away who are (“church treasury”). not a part of the Cocooned Fellowships There is nothing wrong with main- particular fellow- Introvert and Die. taining good financial policies with the ship. A co- finances of the church. But financial cooned fellow- policies are not what is under consider- ship (denomination) is thus maintained ation in this context. What is under con- as the local group shields itself from out- sideration is the fact that church budgets side influences. are often run like corporately controlled Within this cocooned fellowship, a financial departments to which member- leadership structure is formed. In the re- ship commitment is demanded. If the in- ligious world, a preacher often claims a dividual member seeks to contribute to group of members, proclaims his church another budget or cause, his loyalty to as independent (autonomous), and then the local church and its budget is often seeks to protect his flock against the out- questioned. It is certainly not wrong to side influence of others. There is cer- encourage loyalty to agreed upon projects tainly a duty of leaders to guard the flock at home. But individual members have from the invasion of false teachings (2 the freedom to contribute to what they Jn 9,10). However, when confronting so desire. Budgets should never be used false teachers, the subject of church au- to discourage the contributions of indi- tonomy is usually not brought up in the vidual members to works they encounter discussions. It is brought up when the in their daily living. If they are used in local autonomous fellowship seeks to bar such a way, individual members will be competitive leadership from the affairs discouraged from spontaneous giving to of the local group. When the control sys- urgent needs. tem of a “local” church is threatened, it In an effort to maintain the local bud- is in this context that autonomy is usu- get, some churches have reached back ally discussed. into the Old Testament tithe system in order to obligate members to contribute H. Desire to maintain corporate bud- ten percent to the local needs (budget). gets: As long as one is on the “member- The urban church lives in a corpo- ship roll”, he is Budgets Should Never rate world. It has often been the nature obligated to tithe Discourage of urban churches to form their budgets his contribution Spontaneous Giving. after the accounting procedures of cor- to the local bud- porate businesses, and thus encourage the get. Since it is believed that a local members to maintain the budget with church is autonomous, loyalty is de- their contributions. When members manded to the local budget. In this situ- travel, they are encouraged to send their ation, the leadership usually frowns on contributions home to the local budget contributions that are made by members

Dickson Biblical Research Library Declaring Our Independence 146 to works that are not included in the lo- view of autonomy has often promoted a cal budget. Peripheral contributions to party spirit between local churches, the works or individual budget needs other resulting practice of the distortion has of- than the local church budget are discour- ten been manifested in one church dis- aged in order that the local budget be met. fellowshipping another group of Chris- As stated before, the practice of con- tians because of a disagreement on some tributing only to the local budget has a point of teaching. tendency of focusing the thinking of the There is nothing in the New Testa- individual member exclusively to the ment that gives any support whatso- needs of his immediate area. He is led to ever to the practice of one local group believe that the work of the church is only of Christians disfellowshipping an- local, not universal. His loyalty to the other entire group of Christians. Since local budget must have priority over any God views individual Christians to be ac- other needs. I have found that this par- countable for their own individual behav- ticular teaching has moved the church in ior, He does not stereotype entire the last fifty years to focus on local needs churches because of the sins of one or a to the exclusion of the church’s respon- few within sibility to evangelize the world. Multi- any one as- staffed churches have introverted in their sembly of The More Obsessed efforts to stimulate growth in a western Christians. One Is With culture that seems to be giving up on God. Within the Denominational Autonomy, assemblies The More One Views I. Desire to disfellowship a sister as- of Chris- The Church To Be sembly: tians that Divided Into Schisms. John men- It is true that the Bible can be used to tions in teach almost anything. When scriptures Revelation 2 & 3 were individual mem- are studied out of context, unscriptural bers who were practicing some insidious conclusions are always developed. When sins (See Rv 2:14,20). Jesus, who ad- men develop deductive teachings that dressed these Christians, had the right to have question- remove the candlestick of the members’ able conclusions, influence from the cities in which they the teachings of- When Dealing With Sin lived. In His exhortations, however, He ten give rise to Focus Must Be did not encourage any church to with- subsidiary teach- On Individuals. draw fellowship from another church in ings that are like- another city, or within any of the cities wise questionable. Such is the case with that were mentioned. The fact that the any teaching that would justify one practice of “whole church disfellowship” church disfellowshipping another entire is not mentioned in this situation, or any group of Christians. Since a distorted other similar situation in the New Testa-

Dickson Biblical Research Library Declaring Our Independence 147 ment, should alert us to the fact that those preachers to be highly judgmental of one who have practiced such have gone be- another. The teaching pontificates local yond the word of God. preachers who often make slanderous and The denominational interpretations judgmental statements about other local of the “local autonomous church” sets the assemblies of Christians and their preach- foundation for erroneous doctrines as ers. When congregational disfellowship. Not only one is led to does the teaching of congregational dis- believe that Individual Christians fellowship assume that every member of he controls Do Not Seek To Be the disfellowshipped congregation is in the doctrinal Individually Autonomous sin, it assumes a practice that has no destiny of a From One Another. scriptural foundation. However, when local flock of churches believe that they are separated God, he feels from one another because of autonomy, that he must represent that flock as a then they feel that they have a right to judge and lawgiver over the other autono- disfellowship entire congregations of mous flocks that are not under his con- Christians when a sin arises with some trol. However, if a “local” preacher knew within the congregation. that he could not launch mortar attacks Whole group disfellowships deny the from a distance against those from whom universal nature of the body of Christ and he could shield himself with church au- individual membership of that body. tonomy, then possibly he would be more Those who promote this doctrine often cautious about his accusations of others. view the church as clumps of believers When Peter wrote 1 Peter, he was in scattered here and there throughout the Babylon (1 Pt 5:13). He wrote to breth- world, which clumps are subject to their ren in Pontus, Galatia, Cappadocia, Asia judgments. Those who congregationally and Bithynia (1 Pt 1:1). But he wrote as disfellowship other churches fail to see a “fellow elder” (1 Pt 5:1). If gainsay- within a particular group the individual ers in Pontus knew that they could be believer who is struggling to remain faith- approached by elders in Babylon, then ful, though sometimes subjected to the the mouth of the gainsayer would be erroneous behavior of an erring leader or stopped (Ti 1:9-11). One could not leaders within the group. Since the Holy “change membership” and run away from Spirit gave us no command or example his sin. for writing off whole assemblies because The church is not an international of the sins of a few, then certainly we synod. However, it is a universal organ- should question such a practice. ism, and being universal every member One of the unfortunate side effects is subject to one another and the teach- of a denominational interpretation of the ing by shepherd/teachers of the word of doctrine of local church autonomy is that God. Local church autonomy does not it establishes a foundation for some shield one from teachers of the word of

Dickson Biblical Research Library Born Free 148 God. Members are not separated from that seeks to edify itself internationally one another, but are all a part of one body (Ep 4:11-16).

Chapter 11

Born Free Several years ago the preacher of a desires to corporately organize religious particular denomination I knew came to behavior, they focus on building walls in- the conclusion that he must lead his fam- stead of maintaining open fields for con- ily in obedience to the gospel. He real- tinued discussion. The sectarian inter- ized that if he did such, he would lose pretation and practice of local group au- his financial security. He would lose his tonomy is a wall. Individual Christian house, retirement and the work which he freedom is an open plain. Autonomy loved to do. Nevertheless, he was thor- makes boxes. Freedom burns boxes. De- oughly convinced that obedience to the nominational autonomy is a fence that death, burial and resurrection of Jesus by confines the sheep of God with the dic- immersion in water for the remission of tates of autocratic leadership. Individual sins was necessary for his own salvation. freedom offers no barriers to keep the What will always be a testimony to his sheep away from one another. Autonomy faith and honesty was the fact that he did is often a disguise for the denominating at the time what he believed the Scrip- of the church by barricading small clus- tures taught. When he came up out of the ters of Christians into individual parties waters of baptism, he threw up his hands behind defensive walls. These are walls and cried, “I’m free! I’m free!” behind which men have sought control. For freedom did Christ set us free. Freedom, on the other hand, encourages Throughout the decades of teaching on us to be forbearing with one another (Ph the denominational autonomy of church 4:5). Freedom allows unity in a brother- groups, we should have been focusing on hood of individual Christians who often the freedom of individual members in with one another differ on matters of order to bring the opinion. masses out of re- We must not allow ourselves to miss ligious bondage The Absence this point. The sectarian’s abuse of au- into the freedom Of A Clear Teaching tonomy has developed a doctrine that is that is in Christ. On Group Autonomy based on control. In order to seal off their Unfortunately, Brings The Teaching arena of control and protection, they seek when men are in Into Question. to keep others out of their business. It is the heat of battle for this reason that the doctrine of au- to rid themselves tonomy has become inherently de- from the confines of doctrinal and insti- nominational to those who have a sec- tutional bondage that is produced by our tarian spirit. The teaching of autonomy

Dickson Biblical Research Library Born Free 149 was born out of decades of struggle to before God. But when we understand protect denominated groups from the that our obedience is never perfect be- control of others. But in developing a fore God, we are driven to grace. defensive theology that was based on Legalism makes our obedience con- control and protection, we became sec- crete, or so we think. But concrete obe- tarian, and subsequently made ourselves dience leaves no room for faith in de- denominational in reference to one an- pending on the grace of God. If I assure other. myself of salvation through the comple- Freedom breaks down walls and tion of a checklist, then no faith is re- fences between those who seek to restore quired. When I question my salvation, I personal Bible study, personal relation- simply look at the checks I have made ships and individual ministry. For this on my list. Once I see all the boxes reason, freedom in Christ is a biblical checked, then I feel secure. Checklists teaching that is often avoided during leave no room for grace. times of conflict over control and a reaf- Unfortunately, in a legal system of firmation of hierarchy. We seek to shield institutional religion, no freedom is re- ourselves from one another instead of quired; no grace is sought. We are always giving one another a break for the sake brought into the bondage of someone’s of freedom. When we are sectarian in checklist. The interpretation and prac- spirit, it is only natural that we seek to tice of denomina- exclude others while we retreat within tional autonomy our own party. Group autonomy cannot was born out of an Legal Religionists be an excuse for individually separating era when checklists Have No Room ourselves from those with whom we dis- abounded. They For Grace. agree on matters of opinion or methods. were produced after If we are theologically insecure, we the unique interpre- will always be on the defensive, and thus tations of individuals who often struggled seek to establish walls by which we can with rightly dividing the word of truth. establish our own identity. We thus lead A theological checklist was constructed ourselves into legal theologies that bring in order to bring some doctrinal security bondage, not freedom. We do so because and group identity to those who had for it is always easier to identify ourselves centuries been tossed to and fro by every by checks on an outline of ceremonial wind of doctrine. But when these check- and legal laws. But freedom demands lists were compared by individual groups, faith. It demands that we trust in the conflicts were discovered and debates en- grace of God and not our own perfor- sued. Party lines were drawn when dif- mance of a self-imposed checklist. Un- ferent groups would not give up favorite fortunately, we often believe that free- traditions. Denominationalism occurred. dom leaves us somewhat theologically A denominational practice of group au- abstract in reference to being acceptable tonomy kept groups with conflicting

Dickson Biblical Research Library Born Free 150 checklists separate from one another. We we receive because of our common thus became that for which the checklist obedience to the faith (Jd 3). All be- was originally made to keep us away lievers are initially united with one an- from. We became denominational. other upon their obedience to the gospel. It is in the context of discussions over They simply need to recognize and pre- the doctrine of group autonomy that we serve their unity through belief and be- must discuss the doctrine of individual havior of fundamental New Testament freedom in Christ. When some leaders teachings. Through our continued study were trying to denominate the Galatian of the Scriptures, we will come to differ- church over an issue they had put on a ent conclusions on matters of opinion. legal checklist, Paul wrote to them, Therefore, we must continually remind “Stand fast therefore in the liberty by ourselves of our initial unity that was pro- which Christ has made us free, and do duced by our common obe- not be entangled again with a yoke of dience to the gospel. At that bondage” (Gl 5:1). Paul’s doctrine of time, we were diverse in our Our Unity freedom in Christ must not be taken beliefs, but united in our di- Is A Gift lightly. It is fundamental to the heart of versity because of our obe- From God. unity among Christians everywhere. dience to the gospel. Uni- Without a clear understanding of indi- fied believers always understand that we vidual freedom in Christ, Christians can are unified as the body of Christ regard- never be united. They can never be truly less of our diversity in matters of opin- free. There will always be efforts to bring ion. Growing as a Christian means learn- autonomous (denominated) groups into ing how to be forbearing with one an- union. However, there will never be a other in matters of opinion. true sense of unity that we have as a gift Unity that is maintained upon funda- of our common individual obedience to mental teaching can be easily recognized the one gospel. Unity between autono- from clear statements in Scripture (1 Co mous groups will always be superficial 1:10). However, maintaining unity can since everyone within each group can be a challenge, especially if we continue never be cloned to the same checklist that to think denominationally by promoting is maintained by each autonomous group. our favorite checklist of traditional teach- But unity will always exist between in- ings. In fact, I would say that we will dividual Christians because they have all never enjoy the unity that is a gift of God obeyed the one gospel. if we do not repent of our sectarian Church group union is something that denominational mentality that was gen- is generated and worked out by the skill- erated out of an era of conflicts over ful ingenuity of men who seek to harmo- checklists. nize checklists of man-made rules and As long as we are exclusive in atti- regulations. Unity in our individual tude and divided in behavior, we will seek freedom of Christ is a gift of God that to write uniform checklists that result

Dickson Biblical Research Library Born Free 151 when everyone comes away from the bar- it was imperative for them to take this gaining table with decisions of what they message to all the world where they knew will or will not believe and do. Such churches had been established (At 15:1). union decisions are humanly orches- What they considered salvational became trated. They are founded upon the ge- their call to missions, and thus they re- nius of those we promote as our leaders. cruited churches to their belief (Gl 4:17). They are engineered by conflict artists In doing this, they violated the doctrine who are able to bring parties together for of freedom in Christ. Paul said that they agreement on checklists of beliefs and be- “sneaked in to spy out our liberty that havior. Would it not be easier to simply we have in Christ Jesus, that they might allow others to have individual freedom bring us into bondage” (Gl 2:4). If the in areas of opinion and tradition? letter to the Galatians teaches anything, We must remember that unity is it teaches that those who bring the gos- something that we have as a gift from the pel with an added list of legal points to one true and living God. It is something which believers must also submit, are that we must preserve in the spirit of love teaching another gospel (Gl 1:6-9). and forbearance with one It is imperative, therefore, that one another as individual Chris- have a clear understanding of the liberty tians. Unless there is a clear Freedom about which Paul says we enjoy in Christ. understanding of our free- Promotes We must maintain such clear thinking or dom in Christ, we will for- Unity. we will fall victim to the oppression of ever be seeking union meet- the pet doctrines of those who would seek ings between denominated clusters of be- to add and bind where God lievers in order to produce some sort of has done neither. The “united denominationalism.” Legalists judaizing teachers of the In the first century there were those Spy Out “ICC” were destroying the who were intentionally going about bind- Liberty. liberty that the early believ- ing on the church as a matter of salva- ers had. Uncircumcised tion that which God never intended Christians were considered unsaved, and should be bound (Gl 2:4,12). Legal thus they recruited candidates for circum- checklists were being drawn up even be- cision. With a Bible in one hand and a fore the ink dried on the last inspired New knife in the other, these self-appointed Testament document. One might say that evangelists set out on a mission to save those of the “International Circumcision the saved by preaching Christ and cut- Church” (ICC) were going from one ting. church to another in order to bind the So where does our questioning of au- practice of circumcision, the trademark tonomy fit into this discussion? Precisely of their organization and a salvational in the fact that in all the early debate over point on their checklist. To them circum- the imposition of circumcision in the first cision was a matter of salvation, and thus century church, there is no recourse

Dickson Biblical Research Library Born Free 152 made to local church autonomy in or- over false teachings. Denominating our- der to keep the knives of circumcision selves from one another to combat false out of different assemblies. One would doctrine is against the fundamental teach- think that if we are denominationally au- ing of the one body. In fact, denominat- tonomous from one another, then cer- ing ourselves from one another only tainly Paul, who dealt weakens our stand for the truth. A united directly with the brotherhood for the truth is a testimony judaizing teachers in The Church Must to the fact that we are the church. Antioch, a Gentile Stand United If throughout the era of debate over church, would have Against Denials matters of opinion—though some would used the autonomy Of Fundamentals. consider circumcision a matter of doc- argument against the trine—we would have focused on indi- judaizers who sought vidual freedom in Christ rather than to bind a Jewish law and custom on Gen- church group autonomy, we might have tile believers. Though the judaizing come to a differ- teachers took advantage of the universal ent conclusion in nature of the church by going from one reference to our Institutional group to another, and thus invited them- fellowship with Christians selves into the church of Antioch and one another as in- Do Not Understand other cities, Paul never resorted to group dividual Chris- Freedom In Christ. autonomy in order to keep them out. In tians. Instead of fact, one can comb through the entire denominated New Testament in reference to false groups within the brotherhood of be- teachers going about from one church lievers of the universal church, we group to another and there is no teach- would have given one another indi- ing on denominational autonomy in or- vidual freedom in areas of opinion. der to keep them away. Emphasis was Our sectarian definition of group au- on “equipping the saints” (Ep 4:11-16), tonomy, however, has brought many to “instructing the brethren” (2 Tm 3:16,17), denominationalism instead of unity. But and “preaching the word” in order that if we focus on freedom from checklists, we not be tossed to and fro by every wind the brotherhood of the universal church of doctrine (2 Tm 4:2). Emphasis was is maintained and individual leaders who on guarding our freedom in Christ lest show up with a Bible in one hand and a we be brought under the bondage of a knife in the other can be shown the back legal religion (Gl 5:1). door. The church must stand as one We must keep in mind that it is false against those individuals who would bind doctrine that must be confronted, not the in the realm of freedom, for when free- withdrawal of one church group from an- dom is denied, denominationalism other. The universality of the church thrives. must be protected in the midst of debate

Dickson Biblical Research Library Focus On Freedom 153

Chapter 12

Focus On Freedom Some often manifest their insecurity proval. Because of the insecurity we feel that results from a lack of biblical knowl- in our relationship with God, we seek the edge by imposing on themselves stric- bondage of our ordinances instead of tures of religious belief and behavior that freedom. We lead ourselves to believe they invent for themselves. The imposi- that if we add precept upon precept we tion of such religiosity gives them some will somehow generate an obedience that sense of security because of their vague God must ac- understanding of the grace of God. The cept. When we We Bring Ourselveves religion of many, therefore, is built on have a moment Into Bondage the performance of man-made ordinances of theological that give some sense of spiritual satis- insecurity, we By Imposing Ordinances faction that one has “done his duty”. It simply check On Ourselves. is for this reason that religious groups are our “theology always divided. Different groups always chart” and our “works chart,” and then have different ordinances that must be soothe ourselves that we have performed performed in order to be counted worthy well. If this does not bring complete sat- before God. isfaction, then we do as Paul said of some On the other hand, Christianity brings of the Corinthians. “But they, measur- unity that is based on the word of God. ing themselves by themselves, and com- When sincere stu- paring themselves among themselves, are dents of God come not wise” (2 Co 10:12). If we judge our- to the direction of Religion Divides. selves to have outperformed another, then His word instead Christianity Unites. we are at peace. But such is carnal be- of man’s religious havior. ordinances, free- In order to maintain our need for se- dom from the bondage of religion is dis- curity, opinion is often exalted to law. covered through a knowledge of and obe- Confused interpreters then exalt them- dience to the truth of God’s word. We selves to be lawgivers and judges in ref- must, therefore, focus on freedom, free- erence to the restrictions we place on our- dom from institutional religion in order selves. The more dominant our interpret- to focus on God and His word. ers are with their rules and regulations, We must always keep in mind that the more secure we feel. We thus seek we have this irresistible urge to bind those who are “doctors of the law” in where God has not spoken. In our spiri- order to comfort us that we are correctly tual insecurity we want our own ap- checking off every point on our self-im-

Dickson Biblical Research Library Focus On Freedom 154 posed checklist. When we accept such We are not under law, but under grace people as our leaders, we are brought un- (Rm 6:14). der the bondage of those who profess Jesus delivered us from the bondage their unique opinions as law. When this of two things, both of which are happens, opinion moves into the realm interlinked with one another. He first set of law. A wedge is thus driven between us free from the law of sin and death (Rm the individual believer and his sole alle- 8:2). None of us can live perfectly un- giance to Jesus and His word. Unique der law (Rm 3:23). And thus, since we religious groups are born as followers all sin against law, all are condemned give heed to the unique teachings of their under law. If any tried to be justified by favorite “doctor of the law.” law, they were “severed from Christ” and We do this to ourselves because we “fallen from grace” (Gl 5:4). For this are obsessed with the pronouncements reason, Jesus set us free from the con- from our leaders and their unique codes fines of having to be justified by perfect of law. We are keeping of law (Rm 6:18; 8:2). So Paul obsessed to the wrote, “But if you are led by the Spirit, point that we for- Law And Tradition you are not under law” (Gl 5:18). get the Spirit of Bring Bondage. Since Jesus freed us from the bond- the law. We di- Jesus Brings Freedom. age of law, He freed us from any ordi- vide ourselves nances of tradition we might impose on from one another according to the unique ourselves as law. For this reason, we opinions of each leader or group, and thus “touch not, taste not and handle not” set ourselves up as judges of one those ordinances that give a pretense of another’s opinions. We burn our sacri- godliness, but are simply the self-im- fices on the altar and at the same time we posed restrictions of men (See Cl 2:20- unmercifully attack one another over how 23). We are free from the bondage of much wood should go on the fire. traditions that reli- One cannot enjoy freedom in Christ gious fellowships Jesus Set Us Free if he or she is brought under the bondage might impose on us. From The Death of men. The greater the bondage of men For the purpose of over the individual believer, the less free- That Law Brings. freedom did Jesus dom one has in Christ. We must always set us free (Gl 5:1). remember that when one is in bondage, In view of being set free, Paul questioned all that he thinks about is how to be set why some of the Galatians wanted to go free. He is not enjoying freedom while back into bondage. “But now after you in bondage. Freedom is only a hope that have known God, or rather are known keeps him alive in bondage. What Jesus by God, how can you turn back again to did at the cross was deliver us out of the the weak and worthless elements to captivity of bondage, and by grace, de- which you desire again to be in bond- liver us into a realm of freedom (Gl 5:1). age?” (Gl 4:9).

Dickson Biblical Research Library Focus On Freedom 155 But what often happens is that we tonomy, they are thinking collectively, cluster around a set of man-made rules not individually. They are thinking lo- and regulations in order to retain our cally, not universally. The leader or lead- identity as a unique church in the com- ers of the group are seeking the allegiance munity. We declare our independence of each member to the autonomous group (autonomy) from others, and thus estab- in order to maintain the identity of the lish ourselves as unique and different. group. But if the leaders are thinking With the doctrine of local group in- freedom, then they are more likely fo- dependence we seek to bring all the mem- cusing the church on Jesus rather than bers of our unique fellowship into the the maintenance of a unique group. They bondage of the code or control of our par- are focusing on the universal church ticular fellowship. We thus focus on ei- which is autonomous from the world. ther established traditional interpreta- Good leaders should lead us into the tions, tradi- realm of freedom unto which Jesus de- tions, person- livered us in order that individuals not alities or heri- Group Autonomy be focused on the authority of a group of tages in order Restricts Fellowship. members, but on the authority of Jesus. to maintain Freedom Releases Us When dealing with salvational mat- the identity of To One Another. ters, our relationship is always individu- each group. ally determined (See 2 Co 5:10; Gl 6:5). In order for each group to exist, there No individual or synod has the right to must be a strong control factor within determine the salvation of any one indi- each group that seeks to maintain the vidual. Nor does any group as a whole identity of the groups from the influence have a right to dictate the behavioral re- or control of others. We say we are au- lationship the individual believer must tonomous as groups by establishing have with Christ. We will be saved in unique regulations by which individual the end, not because we conformed to the groups seek to do their own thing sepa- legal code of any specific group, but be- rate from the influence or control of other cause we are a part of the redeemed body groups and their regulations. of Christ. Baptized believers are a part The New Testament teaching on free- of this redeemed body wherever they are dom in Christ releases the individual be- in the world. liever from the bondage of human laws When we and traditions in order that our focus re- start thinking col- main solely on lectively as a spe- Now Christian Is Jesus and obedi- cific group, the Autonomous From There Are To Be ence to His di- members of the The Worship Of No Unique Fellowships rections. When group often start Another Christian. In The Church. a group is ob- turning their at- sessed with au- tention from

Dickson Biblical Research Library Focus On Freedom 156 Jesus to the group itself. Because we keep in mind that it is our fellowship with want to be accepted by others, our loy- God that gives us meaning for our fel- alty is often directed first to a specific lowship with one another. Our covenant fellowship (local church), and then to we made with God at the time we were Jesus. Our desire to be accepted by oth- immersed is the reason why we have fel- ers is usually stronger than our conscious lowship as heirs of the promise (1 Jn 1:3). will to be accepted by God. It is for this We love one another because He first reason that many churches lose sight of loved us. Jesus in their collective enthusiasm. When a group of autonomous people They want to “go to church” to see are encouraged to “give glory to the friends and family, not specifically to re- church”, what is usually meant is to give new their worship of God. Assembly glory to their particular church group. often becomes a meeting primarily for But in the New Testament, our loyalty as social and entertainment purposes with servants to the Master is not directed to a little Bible teaching on the side. a specific local group of members. Our Our friends are immediate. They obedient loyalty is to Jesus as the sole speak with concrete voices and give tan- head and authority of the one universal gible hugs that we enjoy. However, in church. It is for this reason that Paul said, the interactivity of our “He [Christ] is the head of the body, the empirical world, God of- church” (Cl 1:18). Since there is only All Glory ten becomes an abstract one Lord (Ep 4:5), then the one Lord can Goes To God. thought from whom we have no competition in loyalty on earth. become very detached. We love our brothers and sisters in Christ. We cannot hear His But our loyalty is first to our King. All voice. There are no concrete hugs. As a glory goes to God, not to any one assem- result, we turn to cherishing the accep- bly of believers on earth. tance of our group over an abstract rela- When we focus on King Jesus, then tionship with God. In focusing on being we guard ourselves from exalting indi- accepted by our group, we seek to so- vidual personalities or local assemblies lidify our unique fellowship. We will go of believers above what they should be. to great lengths to guarantee its identity Christians give honor to whom honor is and survival. We even go to the extreme due, however, they give glory only to the of keeping it separate from other groups King. who have also solidified their boundaries. When the denominational interpreta- We are thus autonomous from one an- tion and practice of church autonomy is other, denominated into different social brought to the forefront during disagree- clubs. ments and loyalties between church It is true that our close fellowship groups, invariably there is a conflict be- with one another helps us understand the tween personalities within the separate love of God. However, we must always groups. The debate is not over funda-

Dickson Biblical Research Library God’s Global Community 157 mental doctrine, but over personalities in meeting started, suppose some members opposing groups who have disagreed from another “local church” came to the with one another. When a particular lo- meeting just to sit and listen. How would cal church is brought under the supposed you view their presence? Would they be authority and control of an individual or intruding? Would they be considered controlling group who seeks to lord over unwelcome? Would they be imposing the flock, then denominational autonomy themselves on your meeting? Would they becomes a precious doctrine to guard be presumptuous to suppose that they both beliefs, behavior and control from could come to your party? Now how outside influences. would you judge your own feelings in If you do not believe what I have just view of the fact that we are all members said in the preceding statements, suppose of the same body of Christ? Are these your church group was about to conduct feelings not a denial of the universal soli- a business meeting of the affairs of your darity that we have in Christ? Think local group of members. Before the about this.

Chapter 13

God’s Global Community If we are denominational in our think- where defined in the New Testament. ing and behavior, we will assume that the The New Testament pictures one global one universal church is made up of ex- community of God which is referred to clusive groups of members who meet at in the New Testament as the church. different locations throughout any par- It is here that we must remember that ticular city. We will think that these when Jesus introduced our connection to groups can declare their independence Him as the True Vine, He referred to us from one another. However, there are two individually as branches (Jn 15:1-4). He concepts with this view that must always did not refer to collective bundles of be questioned. First, a branches abiding in Him. We are per- clear teaching of the New sonally and individually connected to the The Is Testament is the univer- True Vine. Our relationship with Jesus ONE King sal nature of the body of is not via a local assembly of branches. ONE Lord Christ that has one head It is personal and individual, and thus a ONE Head and one King. Because direct connection. We are individually ONE Church of this, the church must members of His universal body. Our re- always be viewed glo- lationship with Him exists regardless of bally, not locally. Second, the concept where we assemble. And since our rela- of numerous independent church groups tionship with Him is individual, then we meeting in the same community is no- are all members of the same body. We

Dickson Biblical Research Library God’s Global Community 158 are fellow heirs, and thus one commu- The church does not exist because of nity of God wherever we are in the world. the assemblies of those who have been However, our assembly-oriented con- baptized. It exists because of baptized cept of the church has driven us to focus believers. Our emphasis on the errone- on independent assemblies as the defin- ous belief that the church exists because ing factor for the existence of any par- of assembly has moved us to focus too ticular church group. The problem with much on the evidence of assembly for the this theology is that when one is baptized identity and existence of the church in he is added to the universal body of Christ any particular community. We must sim- by God (At 2:47). But what we often ply keep in mind that the personal wit- think is that when one is baptized, he is ness of the members of the body in any added to a particular local assembly of community is the identity of the church the one church. The truth is that when in that community. Jesus still says, “By one is added to the church, he is not added this will all men know that you are My to a local assembly, but to all local as- disciples, if you have love for one an- semblies of the global church. A bap- other” (Jn 13:35). This is the witness of tized believer is added to the universal the existence of the church. church, and thus is a part of any local fellowship throughout the world. Mem- A. The universal community of God bership in the universal church brings fel- included Corinth. lowship to any local assembly of Chris- tians throughout the world. To think dif- The church is universally one in func- ferently is to think denominationally. tion and goal, but witnessed in every Therefore, the church exists in any world community by the godly life of part of the world because of baptized be- individual members. The church func- lievers. The church began on Pentecost tions throughout the world as each mem- in Acts 2 because about three thousand ber serves according to individual tasks people were baptized in the location of and abilities on a local basis (Gl 6:5). that city. It did not exist in the world When Paul wrote 1 Corinthians 12:12, when there were no members. It came he was not speak- into existence throughout the world when ing of a “local” men and women first responded to the All Christians church meeting at first official announcement in Jerusalem Are Members Of the same place on that Jesus was reigning as King of all One Global Body. some street corner things (At 2:36-41,47). Therefore, the in the city of worldwide church came into existence in Corinth. He was speaking universally the world in Jerusalem, though there were when he said, “For as the body is one baptized members only in Jerusalem at and has many members, and all the the time it came into existence on the day members of the one body, though they of Pentecost. are many, are one body, so also is

Dickson Biblical Research Library God’s Global Community 159 Christ.” As Christ is one, there is only said of the Macedonian members that one global body of Christ. The body of they were “begging us with much ur- Christ is not broken into bits and pieces gency that we should receive the gift and of denominated groups that are autono- the fellowship of the ministering to the mously meeting here and there through- saints” (2 Co 8:4). The Macedonian out the world. “For the body is not one members thus “abounded in the riches member, but many” (1 Co 12:14). And of their lib- these many members are scattered erality” in throughout the world, and thus make up The Philippian Members order to fel- the one universal church of Christ. Suffered With their lowship with Consider the context of what Paul Fellow Judean Members. suffering says in 1 Corinthians 12 in a universal, members in not local sense, as some would view the Judea who were hundreds of kilometers church today. away, yet still members of the same Paul says that church that met in Macedonia (2 Co because the The Corinthian Problem 8:2). In fact, the members of the church church is one, Was Local, in Philippi felt so at one with members a foot of the But Paul Answered who lived in Judea that they went beyond body in Universally. their ability to send aid to fellow mem- Corinth can- bers of the church in Judea (2 Co 8:3). not say to a They viewed the saints of Judea as mem- hand of the body in Antioch, “Because I bers of the global body of Christ, and thus am not the hand, I am not of the body” sought to remain in fellowship with them (1 Co 12:15). Though the problem of through their contributions to their suf- exclusion manifested itself locally in fering as a result of the famine. This is Corinth, Paul’s answer was in reference the nature and function of the universal to the whole body throughout the membership of the church. This does not world. Every functioning member of the sound like assemblies functioning sepa- body of Christ is needed throughout the rate from one another in order that mem- world. “God has set the members, each bers remain independent from one one of them in the body, just as He has another’s needs. desired” (1 Co 12:18). In the context of the one universal body, “if one member B. The universal community of God suffers, all the members suffer with it. Or included Philippi. if one member is honored, all the mem- bers rejoice with it” (1 Co 12:26). It is interesting how Paul addressed For example, when a famine occurred the church in Philippi. He wrote, “... to in Judea in the first century, all the mem- all the saints ... who are in Philippi ...” bers of the global church suffered with (Ph 1:1). Though the saints in Philippi the members of the church in Judea. Paul were meeting in different homes through-

Dickson Biblical Research Library God’s Global Community 160 out the city, he did not address them as among churches was born out of the doc- different independent congregations. His trine that churches are so independent address was to all the saints, not to col- from one another that they cannot coop- lective assemblies of the saints. Even erate with one another. It is affirmed that when he mentioned the overseers and autonomous assemblies do not have a menservants (deacons), he did not break right to cooperate in work and decision them down into overseers of specific making with one another on specific groups. projects. But this belief would have de- If we bring into the Philippian and nied the Macedonians the right to work Corinthian situation any teaching that with the Judean churches during the fam- says churches cannot cooperate with one ine that took place during Paul’s minis- another, then we attack the universal try. Since the Judean churches were sup- fellowship of the church. We have a posedly autonomous, the Macedonian denominational view of the church. In churches would have had to give their doing this we conjure up all sorts of ar- contributions directly to the individual guments as to how one church should Christians who were in need during the supposedly guard its independence from famine. They supposedly could not have other churches when people are starving given it directly to another autonomous because of the famine. A denominational church, and then work with that church understanding of autonomy sets indi- in making decisions concerning work and vidual assemblies of members apart from distribution with their contribution. one another, and in some cases against Those who promote anti-cooperation one another. I have seen some argue over would argue that since the supposedly au- church autonomy concerning contribu- tonomous Macedonian churches had no tions to famine victims while those who control over other autonomous churches, were to receive the contributions were they could not work with the Judean starving to death. churches in making decisions concern- Does not the preceding scenario con- ing how the contribution was to be dis- tradict the very instructions of Paul in 1 tributed. The practice of anti-coopera- Corinthians 12? In such situations is not tion is strictly denominational thinking the foot saying to the hand, “I have no and a denial of the universal fellowship need of you”? And is not the eye saying of all Christians. It is the nature of the to the foot, “I have no need of you”? body that it must cooperate in function. When any teaching causes us to make these statements to one another, then it C. The universal community of God is the foundation upon which denomina- included Jerusalem. tionalism is built. It is for this reason that a sectarian view of local assembly I challenge you to take another look autonomy is inherently denominational. at the context of Acts 11 & 12. But view The doctrine of anti-cooperation the context of what historically took place

Dickson Biblical Research Library God’s Global Community 161 in reference to the famine during the reign the Lord.” He is added by the Lord to of Claudius. Consider the fact that Luke the one universal church (At 2:47). When views the church as one body that func- believers were baptized in Antioch, they tions universally, not autonomously as in- were added to the same church as those dependent assemblies of Christians. In in Jerusalem. this case where the church worked uni- In this case study, Barnabas went to versally, Tarsus and found Saul (Paul) in order to there were bring him to Antioch (At 11:25). For a members of When Tragedy Occurs whole year they taught the new members the church The Worldwide Body of the universal church who lived spe- in all the Functions As One Organism. cifically in Antioch (At 11:26). During Roman Em- this time, “the disciples were first called pire, but specific mention is made of the Christians in Antioch” (At 11:26). members in Antioch, Jerusalem and the Though “the disciples” who were first region of Judea. Regardless of where called Christians lived in Antioch, Luke they lived, all Christians functioned as uses the phrase “the disciples” in a uni- one church in order to carry out the task versal sense. His reference is to “the dis- of taking care of the famine victims in ciples” throughout the world who were Judea. represented by “the disciples” who lived Acts 11:19 begins this historical case in Antioch. The Antioch disciples repre- for the universal church by stating that sented the disciples throughout the world. members “were scattered abroad after Therefore, any reference to the church the persecution.” They were scattered locally is a reference to the church uni- from Jerusalem and Judea. Some went versally. And in the case of the instruc- to Antioch, another geographical location tion of the church locally throughout the north of Jerusalem (At 11:20). As a re- New Testament letters, the instruction is sult, many to the church universally. were con- This was illustrated in Acts 11:27 Christians Are Disciples verted in An- when prophets came down from Jerusa- Under A Universal Head. tioch. The lem. The prophets lived in Jerusalem, news of con- but they were not prophets of a local as- versions in Antioch came to the ears of sembly in Jerusalem. They were proph- “the church” in Jerusalem (At 11:22). ets of the universal church whose work Barnabas was subsequently sent from was not geographically or autonomously Jerusalem to Antioch in order to encour- confined to one local assembly of Chris- age the new converts (At 11:22,23). tians. They were prophets of the whole Many people were thus “added to the church, not just the Jerusalem church. Lord”, not to a single autonomous assem- The prophet Agabus foretold a com- bly of the church in Antioch (At 11:24). ing famine that took place in the days of When one is baptized, he is “added to Caesar Claudius (At 11:28). Acts 11:29

Dickson Biblical Research Library God’s Global Community 162 again refers to to identify this local assembly against the universal which Herod launched his persecution. One Group Of Christians discipleship of In Acts 12:2, Luke identifies “the church” Cannot Say that They the church. against which Herod launched his perse- Have No Need Of “The dis- cution. During this persecution, James, Another Group. ciples” every- the apostle, is killed by Herod. James where deter- was not an apostle to a specific local as- mined to send famine relief to “the breth- sembly of believers. He was a Christ- ren” who lived in Judea. The universal sent apostle of the universal church. discipleship worked as one church to aid Herod’s persecution, therefore, was not disciples in one particular geographical against a specific assembly of “the area. They subsequently made the con- church”. Luke wants us to understand tribution and “sent it to the elders” (At that the persecution was against the 11:30). The question is, What elders? worldwide church, though the persecu- The answer must be in the context of the tion took place specifically in a local set- preceding verse. These were the elders ting. in Judea (At 11:29). They were not just After James’ death, Herod arrested the elders of the Jerusalem city church. Peter. While Peter was kept in prison by That understanding is not what Luke Herod, “the church” made constant wants us to derive from this historical prayers for him. I am sure Luke wants record. He wants us to understand that us to understand that these prayers did there were elders of the disciples (breth- not come only from a single “local ren) in all Judea who would handle the church” in Jerusalem. I believe he wants distribution of the contribution. This may us to understand that the prayers came seem strange to those who believe in the from brethren throughout Jerusalem and concept of elders “over” local autono- Judea and other places where brethren re- mous assemblies, which in the Judean ceived news of Peter’s imprisonment. It context would be many assemblies was the universal church that prayed for throughout Judea. This would be true Peter’s release. even in Jerusalem, for the church at the Throughout the book of Acts, Luke time met in the homes of members. Nev- described to Theophilus the nature of the ertheless, the elders of the brethren in community of God at work in the world Judea functioned together in reference to by the power of the Spirit. It is my belief the use of the famine contribution. that both Luke and Acts were written as My argument for the functionality of defense documents of Christianity on the church as one can be witnessed again behalf of Paul who was in prison in Rome in Acts 12. Herod launched a persecu- at the time Luke wrote both documents. tion against “the church.” If you are In Luke’s defense of Paul, he wrote with thinking “local denominational (indepen- universal meaning concerning the min- dent) assemblies,” then you will struggle istry of Jesus (Luke) and the worldwide

Dickson Biblical Research Library God’s Global Community 163 effect of that ministry as the Spirit worked dent groups as a through the church (Acts). Luke thus por- possible coop- When Tragedy Occurs trayed to Theophilus a worldwide church erative effort, No Christians Wants To of Christ that functioned as a united body control is on the because of the global headship of Christ minds of those Be Autonomous and His reign over all things. He did not who participate From Other Christians. present the picture that several local de- in the discus- nominationally independent churches sions. When money is involved, it is con- throughout the Roman Empire had some- trol over money. Both focuses, however, how worked out an ecclesiastical order are often thought of carnally in reference to work together as independent bodies. to who will control the money. Control If Luke was trying to portray a union becomes carnal when men focus on how of ecclesiastical autonomous bodies, his much control they can maintain through defense argument to Theophilus would the vehicle of money. The use of money have fallen flat, for we would assume that as leverage to exercise control is a mani- the ecclesiastical union would depend on festation of one’s carnal motives. the skill of church negotiators to keep the When a famine occurred in Judea, union together. Luke’s argument is that members throughout the ancient world Jesus was who He said He was, and the contributed to victims of the famine who church was His universal Spirit-driven lived in Judea. There was some procras- body, because the one Spirit was work- tination on the part of some in making ing universally wherever Christians their promised contributions, but at the lived. The power of the church was end of the day, the money was given and not in the ability to organize individual the suffering brethren of Judea were re- autonomous assemblies into one force, lieved. Throughout every mention of this but in the Spirit of God who worked historical event in the New Testament, individually and universally through there is not one word mentioned as to each free believer. This was the power who would control the money. Not one of Luke’s argument to Theophilus. The word is mentioned in the New Testa- Christ and His church of Spirit-filled ment about how “local church au- believers were the work of God and not tonomy” is to be guarded in the con- man. This was so because the work of tributing and use of the money. Should the Spirit could be witnessed in the lives this haunting silence not cause us to ques- of individuals, not in the ability of men to tion the theology that independent assem- corporately work together as institutional blies of Christians have a right to denomi- groups. nationally function separate from one We must admit that the heart of the another? doctrine of denominational autonomy is Paul suggested that the Corinthians money and control. When a particular send some local brethren with him when work is discussed among local indepen- he took their contribution to Judea (2 Co

Dickson Biblical Research Library God’s Global Community 164 8:19). The suggestion was based on se- ren stayed on and worked as members of curity and the questioning minds of some the global community of God. They accusers of Paul in Corinth. Paul did not worked in fellowship with Christians in want to be put in a position where accu- Judea in the administration of the funds sations could be made against him con- to famine victims, as well as in making cerning the money. There were also some decisions with the Judean Christians as security reasons behind his suggestion to how all collected funds from other since Paul would be making a long trip Christians were to be used. Every Chris- to Jerusalem with a lot of money. But tian who was in Judea, or who had come nowhere in this historical case is there to Judea with funds, worked together in any discussion concerning control and decision making and administration of autonomy. the collected funds. They worked as one Now the question is, When these global community of God. brethren who went with Paul arrived in I personally do not think the Corin- Jerusalem, did they “hand over the thian brethren were concerned about con- money” to the Jerusalem church because trol of the contribution, though this is it was the money of an autonomous high priority with some people. They church (Corinth) going to another autono- simply joined in to see that the job of mous church (Jerusalem)? We must con- feeding the famine victims was dealt sider this scenario in view of the teach- with. When contributed money is used ing that membership is supposedly placed to manipulate oneself into a position of with local autonomous corporate assem- authority and control, then there is a prob- blies, and that members from one such lem and a time for concern. It is like hold- assembly (church) have no right to func- ing onto a preacher’s paycheck in order tion in fellowship with another corporate to keep him in line. There have been a assembly (church) with rights of work few church treasurers who have viewed and decision as to how the administra- themselves in positions of control sim- tion of the funds are to be used. Some ply because the church had asked them believe that independent corporate to deposit contributions and write checks churches cannot work together in mak- for the church. Put a group of such ing decisions and ministry. But if this is people together in an effort to carry out a true, then the Corinthian brethren who cooperative effort among Christians, and were with Paul had to hand over the the feelings of control emerge and au- money and catch the first flight home. I tonomy becomes an issue with the car- think there is something unrealistic about nally minded. this thinking, if not just plain nonsense. In all the preceding points of church Though the Scriptures say nothing function in the New Testament, one thing about what historically happened upon is very clear. The New Testament Chris- the Corinthians’ arrival in Jerusalem, my tians functioned as one global body. Re- assumption is that the Corinthian breth- gardless of where any individual mem-

Dickson Biblical Research Library Free To Receive 165 ber lived throughout the world, he or she self as such, then the church functions as considered himself or herself a member a universal organism that touches the of the global community of God. When lives of millions. And in so functioning, each member considers himself or her- it honors the universal Head, Jesus.

Chapter 14

Free To Receive Let’s suppose that a particular assem- of such. However, because of their be- bly of Christians decide that members of lief that they are an independent group their group must be vegetarian. Since the of Christians and can do what they want, members may live in an area where eat- the vegetarian church says that no other ing meats is associated with pagan prac- Christians have the right to intervene in tices (See 1 Co 8; Rm 14), they come to their affairs. The vegetarian church sub- the conclusion that everyone should ab- sequently denominates itself from the stain from the eating of all meats. They “meat-eating groups.” thus make a decision as a group to ab- The next stage of this progression stain from the eating of meats. Churches into denominationalism naturally fol- in other areas, however, believe that eat- lows. Since the vegetarian group has ing meats is simply a matter of opinion. made vegetarianism a matter of fellow- Regardless of whether living in any so- ship, they feel that it is their mission to cial environment, they believe that Chris- convert others to their doctrine. They tians have a right to eat meats. Never- subsequently send out missionaries to theless, the “vegetarian church” feels that save the saved by recruiting churches to meats compromise their status in the their position on vegetarianism. Since community, and thus they agree as a they have denominated themselves from group that eating of meat should be the brotherhood of meat-eating churches, banned because of what those outside the they view meat-eating churches as a mis- church might say. sion field. And so, a worldwide confron- Now suppose the vegetarian church tation prevails because the vegetarian decides to make the eating of meats a churches cannot give freedom to the matter of fellowship meat-eating churches. And in some among all churches. churches, the meat-eating churches will They first bind on Liberty Allow Room not give freedom to the vegetarian themselves the doc- For Diversity. churches to eat vegetables only because trine of vegetarian- of their cultural environment. ism as a matter of Consider the preceding scenario from law, and not opinion. When they do this, the viewpoint of freedom. Suppose that other brethren immediately see the error at the beginning of the situation the broth-

Dickson Biblical Research Library Free To Receive 166 erhood of individual members viewed Scholastically unchallenged indi- themselves as part of the universal church vidual Bible students who lose sight of with freedom to function in areas of opin- fundamental doctrine develop unique ion, as well as in areas of cultural differ- teachings that they often bind on the con- ences. If this would have been the case sciences of their students. It is for this at the beginning of controversy, I won- reason that Bible students must always der if the preced- allow themselves to be challenged by oth- ing scenario ers. Unfortunately, when some Bible stu- would have been A Free Body Opens dents hide behind the teaching of church different? If an The Door For The independence, they leave themselves un- individual mem- Edification Of Itself challenged by others outside their cocoon ber sought to bind Through The Ministry of seclusion, and thus develop unique de- vegetarianism on Of Teachers. nominations with those they have con- others, he would vinced concerning their conclusions. not be dealing Since Jesus has been exalted above with a local assembly of members over all powers, He rules over all (Hb 1:3). which he may be a dominant leader, but God has “highly exalted Him and given with a worldwide brotherhood. He would Him the name that is above every name” not be dealing with a few over whom he (Ph 2:9), that He might be the head over possibly exercised scholastic dominance, all things (Ep 1:22). It is necessary to but with “Johns” and “Pauls” who had remember this since we live in a world the right to “preach the word” and “con- where principalities and powers inside vict the gainsayers.” If at the very be- and outside the ginning of the situation the individuals church seek to who initiated the vegetarian doctrine had Jesus Is Now Head Over bring the be- to deal with peers who could openly chal- All Things And Kings liever into lenge their reasoning, then possibly unity Of All Kings. bondage. “For would have prevailed instead of division we do not over the matter of vegetarianism. In fact, wrestle against flesh and blood, but vegetarianism would not have been in- against the rulers, against the powers, stituted as a doctrine if at first challenged against the world forces of the darkness by others outside the local brethren. For of this age, against spiritual hosts of conscience sake, freedom could have wickedness in high places” (Ep 6:12). been given to the vegetarians to eat their Paul nowhere said that such principali- vegetables. But freedom could also have ties and powers in high places existed ex- been given to the worldwide brotherhood clusively outside the fellowship of believ- to eat meat. Freedom would have pro- ers. Sometimes these forces are gener- moted unity upon the foundation of ated from within the church. In the con- Paul’s mandate of Romans 14 that we re- text of 2 Corinthians 10, the “pulling ceive one another (Rm 14:1). down of strongholds, casting down

Dickson Biblical Research Library Free To Receive 167 imaginations and every high thing” had traditional religion. specific reference to those in the Corin- The beauty of being a disciple of thian church who had set themselves Jesus Christ is in the fact that one per- against the authority of a Christ-sent sonally has direct access to and contact apostle (2 Co 10:1-6). The individual with God in prayer. We have the Holy believer, therefore, must guard himself Spirit working in our lives in order that from being brought into bondage by all things work together for good (Rm organizations and individuals who 8:28) and that our dreams be fulfilled ex- would seek to enslave the people of God. ceedingly abundantly beyond our initial Group autonomy is not the answer plans (Ep 3:20,21). We “individually to- to guarding a group from the influence gether” as the church will stand before of those who would seek to bring us into God as the body of Christ. It is not that bondage. It we have access to Jesus through a local is the re- institution. This old Catholic doctrine is sponsibility We Will Individually erroneous. The church is God’s people, of each indi- Give Account Of Ourselves not some international corporate institu- vidual Before Christ. tion that calls itself a church. Since the Christian to church is people, then when we say that guard himself against the bondage of the church has direct access to the Head men. In the end, each Christian will give of the body, we mean that each mem- account of himself before the Lord Jesus ber of the church is in direct commu- (At 17:30,31; 2 Co 5:10). Our account nication with the Head through prayer. before Christ in judgment will not be con- The Head is in communication with the gregationally, but individually. For this body through His written word (Jn reason, our relationship with the Judge 15:7,14). must be based on our personal relation- A group of people should never come ship with the Judge through the decrees between the individual believer and his He has set forth in His word (Jn 12:48). Head. The individual member is respon- If the individual believer allows another sible for himself or herself when consid- judge to step in be- ering one’s relationship and communica- tween himself and tion with the Head of the body. There- Christians Are the final Judge, fore, regardless of the beliefs and behav- Obligated To Receive then principalities ior of the group, the individual still re- One Another. and powers have mains individually accountable for him- taken control of his self or herself before Jesus. Each one of life. It is for this reason that Christians us will give account of ourselves before must stand firm in the liberty by which Jesus, regardless of any other person or they have been set free (Gl 5:1). They group of people (2 Co 5:10). individually must not allow anyone to We must in our relationships focus bring them into the bondage of man-made on one another. Our focus on one an-

Dickson Biblical Research Library Establishing A Course For Restoration 168 other brings us together as individual away from one another. It is our mutual Christians. Wherever there is another understanding of freedom that keeps us Christian, if possible, I want to be with together. that Christian. I do not want two indi- Though groups of Christians may de- vidual Christians to form a group in or- clare themselves to be autonomous from der to withdraw as a group from any other other groups, as an individual I will never Christian because they declare indepen- declare myself autonomous from you. If dence from others. We are free in Christ I did, I would be denying the global fel- as individuals, but we will never declare lowship of the body of Christ. If it would our autonomy from one another as indi- be wrong for me as an individual to de- viduals. It is on the foundation of our clare autonomy from you, then how can freedom that we allow one another the a group of individual Christians make space to believe and work according to such a declaration? If they do, are they our personal ministry for God. If we seek not acting denominationally? to infringe on that freedom, we will move

Chapter 15

Establishing A Course For Restoration We are traditional beings, creatures tempted. If we of habit. When one of us seeks to be- are to initiate Radical Restoration have in a different manner than the tradi- and maintain a Is Often Necessary tional way the group does things, then religious resto- In Order To Get Back the group becomes quite uncomfortable. rational para- On Track With God. Because of our discomfort, we resist. In digm shift, our our resistance, we as a group will make mechanism for every effort to bring the “revolutionary” doing such is critical in order to have the or “controversialist” back into the norm desired outcome. of the group. Therefore, unless the one In the realm of theology, we must se- who seeks to change is trying to change riously take a look at our hermeneutical more than minor points of his world view, tools by which we draw doctrinal con- he will be brought back into conformity clusions, and subsequently initiate res- or discarded from the group. toration. If we judge ourselves at this In order to affect a paradigm shift in time to be just another denomination, our behavior, we must make major then our hermeneutics are suspect. Af- changes in how we come to conclusions. ter all, the manner by which we interpret The mechanisms for arriving at conclu- and apply the Scriptures is what got us sions in our world view must be changed to where we are. If we feel that we are before long-lasting restoration can be at- theologically denominated, then we must

Dickson Biblical Research Library Establishing A Course For Restoration 169 honestly reconsider tics by which he comes to conclusions, how we theologically then he is actually only a reformist. He Division Among denominated our- is only reforming an existing structure Christians Is selves from one an- into being a supposedly better institution A Human Factor. other. or more adapted to the culture in which It is imperative he lives. But at the end of the day, he is that we first understand that God did not not a true restorationist. He only reforms. give His word to us in a manner that The result of his efforts is only a reformed would theologically separate us from denomination because he has not allowed one another. In the midst of a divided the Scriptures to be the sole authority in Christendom, therefore, we must first see his quest for restoration of the original. man as the problem, not God’s Road This is not to say that the restoration- Map. To blame denominationalism on ist is willing to throw out the baby with the word of God is to blame God for a the bath water. It only means that one supposed inability to deliver His message must be willing to make all necessary to sincere believers in a way that would sacrifices to affect a restoration to God’s produce unity. word and work among men. One must It is religion that causes division, not be willing to do all that is necessary in our spiritual connection with God order to go to the Scriptures with an open through His word. Religion is the inven- and honest heart and mind in order to dis- tion of those who seek to quench the thirst cover the purity of God’s will. of their own spirit. When men seek to Reformationists are rarely willing to do engineer their own theologies, they con- this. Tradition bears down on them too struct religions. The problem is that each forcefully. The burden of tradition dis- of us produces different conclusions, torts their efforts to be true restoration- which conclusions continually keep us di- ists. The result of the reformist, there- vided from one another. fore, is only the renovation of a denomi- A religious restorational paradigm national institution in order to come up shift must focus on our sometimes ques- with different rules and regulations, but tionable motives of how to connect with still just another brand and breed of the God. To make the shift, it is necessary institution that has been reworked. to question our means and methods by It is for this reason that we must ask which we satisfy our spiritual longings. ourselves, Have we as restorationists be- Our first step in making a shift, there- come only reformists? Are we establish- fore, must be to go to the word of God ing another denomi- alone. We must then examine how we nation by seeking interpret the Scriptures and apply what The First Move In only reform? We we interpret. Restoration Is To must not fear in ask- If one claims to have instituted a res- The Word Of God. ing and answering toration without changing the hermeneu- these questions. True

Dickson Biblical Research Library Establishing A Course For Restoration 170 restorationists do not fear to ask such time, I would also not ignore the awe- questions for they seek to be God’s chil- some task that is before us. dren in belief and behavior at all costs. I once heard a preacher give an illus- They are willing to make all necessary tration to identify the restored 21st cen- belief and behavioral sacrifices and tury church as undenominational. He changes in order to be directed by the will said that a deck of of God. Since there is no fear in love (1 fifty-two cards Jn 4:18), and John’s love was the keep- are all individual The Sectarian Fears ing of God’s commandments (1 Jn 5:2,3), cards because Restoration Because then restoring God’s commandments to each card has dif- He Will Discover His our lives brings peace, not fear. Fear is ferent symbols Denominational produced in the struggle for restoration that classify them Behavior. only when those in the midst of the para- as different from digm shift are ignorant of God’s word or one another. The are unwilling to sacrifice traditions or po- eight of diamonds is different from the sitions for the sake of restoration. True six of hearts because of the different sym- sectarian denominationalists always fear bols on the two cards. The Jack is iden- restoration. tified as a different card than the Queen. So we are challenged with the task Each card is denominated from the oth- of becoming undenominational in our ef- ers by specific characteristics of identi- forts to restore that which was born out fication. His application was that de- of a time when there were no denomina- nominational churches were separated tions as they exist today. We are chal- from one another because each unique lenged with a possible change in our group could be identified by separate and hermeneutics in order to be objective in individual doctrines and church organi- our quest for simple Christianity. Is our zations. Their differences made them in- effort to do this only an elusive dream, a dividual denominations from one an- theological phantom of speculation? Can other. we really understand the Bible in a way The preacher then drew on the board that produces unity? a card that had no numbers and symbols. I have heard many who are trapped He called this card the “no name card”. in the world of divided Christendom fa- It represented the “no name church.” talistically resign themselves to the fact Since this card (church) did not want to that restorational paradigm shifts cannot denominate itself from the other cards happen. And since they have concluded (churches), it decided not to use a name that the dream is impossible to bring into that would separate it from the others. reality, they have relinquished any efforts So it remained the “no name church.” of giving up where they are in order to However, the weakness of the illus- make the tough journey home. I would tration in explaining the undenomina- not so resign myself. But at the same tional nature of the church is that the card

Dickson Biblical Research Library Establishing A Course For Restoration 171 that had no symbols was the “no name I find it difficult to believe that God card.” From the perspective of all the legalistically identified the church in “named cards,” the “no name card” was the first century in a way to distinguish still denominated from the rest. It was it from the nature of the denomination- named the “no name” denomination. alism that exists today since the de- Restorationists often counter this ac- nominationalism we witness today did cusation by using a “scriptural” name in not exist in the first century. But if we order to identify the “no name church”. identify the church today in a manner to They add a “scriptural pattern” of orga- distinguish it from the denominational- nization by which separation can be ism that exists today, then I fear lest we maintained from other churches. From have used a legal hermeneutic to do so. the point of view of restoration, we thus And in doing such, we make the church assume that we have restored an unde- as denominational in identification as nominational church. However, if we those denominations from which we seek were a member of a “named church”, we to make it separate. would still view the “no name church” The problem with a “scripturally” le- as a denomination. Though the “no name galistic denomination is that it builds church” might refuse to dialogue or fel- within itself a mechanism for self-de- lowship with the rest of the “named struction. From within, different leaders churches,” the “named churches” would invariably arrive at different legal con- still consider them as part of the “one- clusions and applications of Scripture. church-is-as-good-as-another” fellow- The honest leaders in this scenario even- ship. tually wake up one day to find themselves If our name is legalistically estab- fractured (denominated) from one an- lished, though originated from Scripture, other. While accusing the man-made re- and our organization viewed as a legal ligions of the world as schisms of men, structure of ac- the legalistic denomination is thus hypo- ceptance be- critical in its accusation. It is hypocriti- fore God, have Legalistic Hermeneutics cal because the lines of fellowship that we not estab- Create Denominational are drawn from within the legal denomi- lished a legal Thinking. nation are just as bold as those that are denomina- drawn to separate itself from all other tion? Did God originally establish the man-made religions. church as a legal institution in order that The preacher who gave the card il- it be identified as separate from the de- lustration pointed out our denomination- nominations that would eventually come ality simply because of our definition in religious history? If so, then a legalis- of the church in the exact same man- tically defined church is just as denomi- ner as those churches who claim to be national as the man-made denominations denominational. He defined the church that surround it. by its name. So did the others. He de-

Dickson Biblical Research Library Establishing A Course For Restoration 172 fined the church by an organizational accusation is backed by the fact that Jesus structure. So did the others. The prob- said that His disciples would be identified lem was in the system of trying to define by their love of Him (Jn 14:15; 15:14) and the church of the New Testament after a their love for one another (Jn 13:34,35). legalistic institution by which many de- When it came to identity, therefore, Jesus’ nominational churches also define them- focus was on individual behavior, not selves. institutional name and organization. The restorationist has a more diffi- Can we change the primary focus that cult task before him than the reformist. Jesus initiated—that we be identified first How can he define New Testament Chris- by our love—and at the same time end up tianity without being accused of just start- with what Jesus intended to establish? I ing another denomination? How can he think not. simply be Christian in the midst of the Do not misunderstand this point. God- religions of men who view the group he liness cannot be claimed without Scrip- seeks to restore as just another denomi- ture. But Scripture can be asserted with- nated sect of Christendom? I do not be- out godliness. The Pharisees maintained lieve that one who is steeped in man- righteousness in reference to law. They made Christianity will understand the were not ignorant of their Bibles. But their quest of Christians who simply seek to godliness had a lot to be desired, so much be Christians only. Unless one is on the so that Jesus condemned them as hypo- same quest to be undenominational, he crites. They kept law without love. will desire no understanding of the sub- Jesus ministered in the midst of ject. He will not allow his thinking to be “whited tomb” leaders who had for cen- challenged for fear of discovering that he turies digressed to focusing on sacrifice is that which he condemns. rather than mercy. His was a world of However, I would make a suggestion religious hypocrisy. Leadership was in order to begin and continue a restora- identified by legal obedience to denomi- tional paradigm shift. We should first ask national structures within Judaism. In the ourselves, Is church defined by a scrip- midst of such reli- tural name and organization of a group gious confusion, of believers? Or, is it defined by the be- Jesus Was A Jesus did not come to havior of individual believers? If our fo- Radical reform. He came to cus is first on being scriptural in name Restorationists. radically restore and and organization, then innovate. He was a we leave ourselves restorationist in the truest sense of the open for a direct on- God Defined word. We would do well, therefore, to slaught from those The Church follow closely how He instigated a res- who focus first on the By Love, torational paradigm shift from the cor- spirit of the law and Not Law. rupted religious institutions of His day not the letter. Their to the original plan of God for His people.

Dickson Biblical Research Library Establishing A Course For Restoration 173 I do not believe His plan was to focus mon fellowship because they are in a first on a new outline of strictures and common covenant with God. Must we structures. His focus was on godly be- therefore produce books on systematic havior that was generated out of a heart theology in order to identify those who of love and thanksgiving. The impetus are in this covenant? Must a legal out- of what He initiated was grace (Ti 2:11). line be drawn up to make sure that ev- The foundation upon which it continues eryone has conformed to the system? If is thanksgiving in the hearts of those who so, then is the church simply a mecha- have been saved by grace (1 Co 15:10). nistic legal system of Christian clones So here we are today. We are seated who go about doing their legal duties to in a similar religious environment as our make sure that every check on the out- Savior in the first century. We are sur- line is made? There is something chill- rounded with a host of legalistically ing about this thought. There is some- structured religious groups who claim to thing empty, dead ... twice dead. believe in biblical authority for their be- The answers to the preceding ques- liefs and organizations. If we use their tions are that there is a “systematic the- system by which they identify themselves ology” before all of us. Not for one mo- as distinct and different from one another, ment will the true restorationist sacrifice then they will assume that the church is fundamental biblical teaching in order to just another denomination as they are de- be directed in his efforts to restore the nominated from one another. They will community of God. The Holy Spirit be right. If we establish ourselves with knew that we needed teaching that would the same rules that have led to denomi- keep us from straying from our intended nationalism today, then will we not be- goals. Therefore, to scrap the Bible for come the same? a humanistic religiosity that is based Relational Christianity is not a regi- exclusively on a loving fellowship is to mentation to rules that clone us into reli- leave ourselves adrift in a religious gious robots. Jesus would not have His world that has gone astray. The prob- flock defined simply by an outline on a lem in the religious world is that doctrine piece of paper. He would focus us on has been sacrificed for fellowship, and our behavior, a behavior that would sig- thus judgment has come from their ranks nal to the world that we are His disciples that restorationists are legal, works ori- by our love for one another. Church, ented, overemphasizing doctrine and therefore, would be identified first by the commandments. However, the restora- behavior of the redeemed. The loving tionist understands that God has directed sacrifice of a loving God would forever that we be “doers of the word”. If we be the identity of a loving and thank- love Him, we will keep His command- ful fellowship that is called in our En- ments. And there is nothing legalistic glish translations, “church.” about loving to do what our Father di- Members of the church are in a com- rects us to do.

Dickson Biblical Research Library Establishing A Course For Restoration 174 Some would also accuse that the bib- mined. The problem with using an “ex- lical restorationist has quenched the Holy perience of the Spirit” as a rule by which Spirit. I would certainly question the the- to initiate unity and promote restoration ology behind this accusation. It is true is that we leave ourselves open to the sub- that the Holy Spirit works in the life of jective judgments of men who can easily the believer in order to carry out His ben- be led astray by their own feelings. We efit for the believer. He will do this work will never be united in our subjective in- regardless of the believer’s under- terpretations of how the Spirit has worked standing of His work. But the Spirit in each of our lives. The Scriptures teach has been conjured up in the religious that we must make objective decisions world to supposedly have accomplished that are based on “sound doctrine”, not everything that might come to the mind the sensations of the Spirit. of hysterically misguided and biblically In order to initiate a restorational ill-informed religionists. Men have paradigm shift, we must first resort to the sought to walk their own way in religious Spirit’s first work for the direction of obe- matters, while assigning their biblically dient believers. The Scriptures were blind walk to the workings of the Spirit. given by the inspiration of the Holy Spirit But in restorational paradigm shifts, we (2 Tm 3:16). We must agree that we can cannot trust the whims of biblically illit- trust the direction of the Scriptures with- erate religionists who assert all sorts of out the subjective nudges that are asserted fanatical claims that are supposedly ac- workings of the Spirit. We must assume complished by the Spirit. The road map that we can read and objectively under- to restoration is concrete, not abstract. stand together the Spirit’s instructions And God’s word is concrete, though we concerning essential teaching (Ep 3:3-5). must depend on the abstract work of the Any honest and openhearted Bible stu- Spirit to lead us through this word. dent can be an obedient believer be- In order to work together in restora- cause he can read or hear what the tion, we must first come to the table with Bible says he must do to be obedient. the concrete statements of Scripture. We In the task of restoration, we must never cannot use one another’s experience in be side tracked from this proposition. We reference to the work of the Spirit in our must never be detoured by subjective ex- lives as concrete judgments for determin- periences lest we again end up with an ing fellowship. “experiential” religion that is based on The Spirit never the emotional whims of men. intended that His The Spirit If we are to affect a restorational para- work in the life of Does His Work digm shift in the midst of the present re- the Christian be Regardless Of Our ligious world, then we must reconsider used as the stan- Understanding. our emphasis. In their zeal to restore dard by which fel- correct teaching, restorationists have of- lowship is deter- ten been guilty of sacrificing love for

Dickson Biblical Research Library The Way Home 175 scriptural correct- sermons and ness. The result of proof texts. If we Spirit-Led Believers such has often been Restoration Starts are to discover End Up loveless institutions With Concrete who we are to be At The Same Place. that are based on cor- Scripture. in the eyes of rect outlines, but God, then it will void of real heart relationships. Others take a restoration of hermeneutical tools have sacrificed objective study of the by which we interpret God’s communi- Bible for a “God-told-me” urge they sup- cation to us. Such tools must focus on posedly received in a dream in the night. Jesus’ means by which He brought the Still others have become “if-it-feels- flock of God out of an apostate Israel. right-it-must-be-right” denominations We must use tools that focus us on the that are based on the emotional dynamic fellowship that was initiated and meanderings of excited religionists. Such maintained by those first disciples. In theologies are only humanly driven solely an atmosphere of love, therefore, we must by either intellect or emotion, and being work ourselves through the Original Out- such, they are driven into obscurity in the line of the Holy Spirit in order to keep forest of religiously misguided religions ourselves directed by God in a world of that are directed by man, not God. religious chaos. It is for this reason that If we are to affect a restorational para- we must be zealous students of the word digm shift from denominational religios- of God since this is our only concrete ity, then we must restore how this will be source by which the Holy Spirit seeks to done. True restoration is more than draw- give objective instructions on what we ing up declarations to which everyone should be and believe. The word of God signs allegiance. It is more than topical is the map home.

Chapter 16

The Way Home A pilot friend and I were once in an Nevertheless, I needed to find a way that airplane crash at night in the middle of a would lead us out of a desperate situa- forest. My friend, the pilot, broke both tion. legs, and thus was completely incapaci- In the midst of a denominated Chris- tated. He needed help. I needed to find tendom, there is confusion everywhere. my way out of the forest to find help. Some have When you are in a forest at night, ev- just thrown up The Only Way Out erything looks the same. Trees have no their hands Of A Religious Quagmire addresses. There are no roads, no signs, and settled for Is To Look Up. no directions as to where you should go. what presently

Dickson Biblical Research Library The Way Home 176 exists. I do not believe we can do that. from heaven. We need to look up in If we can do such, then we have the right prayer and ask for wisdom to be deliv- to create religion after our own desires. ered from the mess into which we have And I sincerely believe that God is not crash landed. We must trust in His guid- pleased with our religious inventions. If ance through His word in order to be de- it is every man for himself in a religiously livered. We must be willing to be led by confused world, then we will hopelessly the Spirit in order to discover the spirit wander among countless religious groups of simple Christianity. that will continually spring up to satisfy We must start with the essential fun- the desire of men. Is there a way out of damentals of what He would require of this confusion? Did God leave us to our us to find a road out of our own religious own wits in order to dream up something inventions. This road map of fundamen- on which we expect Him to give His tals is clear. No interpretation is needed. stamp of approval? If we believe this, God did not cloud what was necessary then God is playing games. He is seeing for salvation with mysterious metaphors who will exercise the greatest imagina- that needed the deductive reasoning of tion and come up with the greatest reli- the fallible recipients to which He gave gious invention. us His word. If we believe that the Bible When I was without direction in the has caused the confusion that now exists darkness of the night in the midst of a for- in the religious world, then we are ac- est after that airplane crash, I had only one cusing the Holy Spirit of not being able option. I had to look up. There was no to communicate. We are accusing Him direction on earth. There was no direction of not being able to communicate to man amidst the countless trees that were cloaked in a clear and distinct manner those es- in darkness. But there was direction from sential commands for salvation that hon- above. The arrangement of the stars never est men should understand and obey. Not changes. I thus resorted to an unchanging for one minute can we believe that the standard, the standard of the stars. If I fol- Bible is the cause for the present religious lowed the stars I would not become lost. I confusion. The fault must always lie at would be able to find my way out of the the doorstep of the recipients. forest and back again to where my friend What puzzles many people concern- lay injured. ing the road map to God is that it is so And I did. I eventually found a road. simple. Those basic The first vehicle that came down that fundamentals that are road in the middle of the night was a necessary in order to Man, brother in Christ. My pilot friend and I be Christian are not Not The Bible, were saved. difficult to under- Causes Religious Only God can give us direction out stand. Though a re- Confusion. of the quagmire of religious confusion. pentant life is neces- He has given us an inspired road map sary to maintain be-

Dickson Biblical Research Library The Way Home 177 havioral directions, we must not confuse ceived doctrinal orientation. When we the simplicity of what God requires with do this, the Book of God comes alive. the religious confusion that has been the When I free myself from the bondage of invention of imaginative men. There are defending my religious heritage, I begin simple beliefs in the Bible that are nec- anew every day with truth from God via essary and there are simple behavioral His word. This is the only way we will standards that must be kept in order to be able to restore that which God in- be a disciple of Jesus. If we believe the tended us to be. concepts and behave according to the simple principles of Christian conduct, A. Restoring fundamental beliefs: then we will restore that which in some religious groups has been lost for centu- After one obeys the gospel, he or she ries. It has been lost in the assortment of is set for a walk in newness of life (Rm catechism and creeds that have been so 6:3-6). Fundamental beliefs that are es- confusing to everyone. sential to be a Christian in this new life In order to initiate restoration, it takes are explained by Paul in Ephesians 4:4- little hermeneutics to understand clear 6. Though I do not believe that Paul statements as Mark 16:16. “He who be- wrote Ephesians 4:4-6 to be a creed to lieves and is immersed [baptized] will be identify the church in the midst of nu- saved. But he who does not believe will merous denominations—they did not be condemned.” What deductive reason- exist when he wrote—he did write such ing is necessary in order to understand to separate Christians from the idolatrous this simple world in which the Ephesians lived. In statement of this sense, therefore, this is an inspired Objective Reading Jesus? I once creed for Christianity. These fundamen- Of God’s Word opened my tal beliefs are necessary in order to be a Must Be Free Bible to this son of God. In other words, how can one Of Doctrinal Heritage. passage and claim to be a Christian if he does not be- simply read it lieve in all the points Paul mentions in to a pastor of a Ephesians 4:4-6? particular religious group. After reading the passage, he retorted, “That is your in- There is one body and one Spirit, even terpretation.” But I had given no inter- as you were called in one hope of your pretation. I had simply read the passage. calling; one Lord, one faith, one immer- If Jesus said it, it must be true. And if I sion, one God and Father of all, who is love Jesus, I will love and obey His com- above all and through all and in all. mandments that pertain to my salvation. Is there something difficult about this? “One” is the key word that perme- The point is that we must allow the Bible ates these seven essential beliefs. When to speak for itself without our precon- the Holy Spirit guided the hand of Paul

Dickson Biblical Research Library The Way Home 178 to write these words, He wanted us to The one universal body cannot be de- clearly understand that there can be no nominated. Men may denominate from division among those who believe these one another on earth, but God always seven fundamentals simply because there views the church as one body. Any pro- is no division within the fundamentals motion or condoning of a divided church, themselves. Unity permeates the very therefore, works contrary to the unified nature of what God has established for nature of the one body of members who us to believe. In order to initiate and are to speak the same thing (1 Co 1:10; maintain a restorational paradigm shift see Cl 3:12-15). back to what God would have us be, The one universal body of Christ is therefore, it is absolutely necessary that directed and controlled by her only head, we adhere to the following fundamentals: the Lord Jesus Christ (Ep 5:23). This universal body is as leaven that spreads 1. One Body: Since the body is the throughout the world (Mt 13:33). Each church (Cl 1:18), then there is only one member of the body gives allegiance to church (ekklesia) because there is only the Head who is in heaven at the right one body of Christ. And since the church hand of God (Hb 8:1). Jesus purchased is the global ekklesia (assembly) of God’s the church of His people with His own people, then the blood (Ep 1:7). His people, therefore, church exists are the bride of Christ (Rv 18:23; 21:2,9; wherever there is a The Body Exists 22:17). Anyone who would be a part of member of the Wherever There Is those who will be redeemed out of this body. The body A Baptized Believer. world when Jesus comes again must be a exists, not because member of His body, for He will save of the assemblies of the members, but only His bride, the church (1 Th 4:13- because of the covenant each individual 18). member has with the head of the body 2. One Spirit: There is only one who is the Lord Jesus (Ep 5:23). When Holy Spirit who seeks to glorify the Lord one obeys the gospel through immersion Jesus Christ and not Himself (Jn 16:14). for remissions of sins (At 2:38; 1 Co The one Spirit has spoken one message 12:13), God adds that person to the of truth from God to man only through church of Christ which exists through- the inspiration of truth that was recorded out the world (At 2:47). Regardless of by Spirit-inspired biblical writers (Jn where an immersed believer worships, 14:26; 16:13; 1 whether in his home, in a church house, Tm 3:16,17). a school, or under a tree, he is a God- Through inspira- The Spirit added member to the one body of Christ. tion, the revela- Continues To Work His assembly with other Christians does tion of divine To Cary Out not determine whether he is a God-added truth has come to The Work Of God. member of the body of Christ. man in a manner

Dickson Biblical Research Library The Way Home 179 that can be understood (Ep 3:3-5). The Christian submit only to the Lord Jesus Spirit now indwells those who have Christ (Ph 2:5-11). No man on earth is obeyed the gospel (1 Co 3:16,17). The to be given the lordship which Jesus is to Spirit seeks to work for the obedient be- have in His reign over all men (1 Pt 5:3). liever according to His own will (1 Co Jesus is the Lord of lords (1 Tm 6:15), 12:11). Regardless of the believer’s un- and thus reigns over all things for the sake derstanding of His work (Rm 8:28; Ep of the church (Ep 1:20-22; 1 Pt 3:22). 3:20,21), the Spirit does not work in a There is nothing, ex- contradictory manner in the lives of the cept the Father (1 Co members of the body (1 Co 12:4). He There Can Be 15:24-28), that is not does not lead men to work against them- Only One Lord now under the reign- selves. In order to be a Christian, one In The Life ing power of the must believe that only through the Holy Of The Believer. Lord Jesus Christ Spirit was all truth delivered that is nec- (Hb 2:8). Christians essary for salvation (1 Co 2:10-13), and must believe in the authority that Jesus that it is only the Spirit who works in the now has over all things (Mt 28:18). They life of the obedient to work all things to- must believe that He upholds all things gether for good (Rm 8:28). by the word of His power (Hb 1:3). Jesus 3. One Hope: was and is the Son of God who now has The Christian lives in power and authority over all that is in ex- hope of eternal life for Without Hope istence. One cannot be a Christian if he which God originally There Can Be or she does not believe this about the created man (Ti 1:2). No Christianity. Lord Jesus Christ. It is a destiny that we 5. One Faith: When Paul wrote have not seen, and thus look forward to these words to the Ephesians, there were with faith (Rm 8:24,25). When Jesus many faiths (religions) scattered through- comes again, the reality of our prepared out the world. We understand what he heavenly dwelling (Jn 14:1-3) will be re- means by the one faith in the context of alized to be incorruptible and undefiled Ephesians 4 from the interpretation of (1 Pt 1:3,4). It is in this dwelling that “the faith” about which Jude wrote in Christians will forever be in the presence Jude 3. This was the one faith that was of God (Ph 1:23; 1 Th 4:17). They will once and for all time delivered to man- be embodied as Jesus is, and thus dwell kind. It is more than a revelation of within the eternal presence of God (1 Co words. It was first revealed through the 15:35-54; 1 Jn 3:2). One cannot be Chris- Word (Jesus, the Son of God) who be- tian in faith if he or she does not have came flesh (Jn 1:14). This incarnate this hope. message has since gone into all the world 4. One Lord: Since one cannot be through the inspired words of the Bible totally committed to more than one lord that are the medium through which God (Mt 6:24), then it is imperative that the now communicates to man the good news

Dickson Biblical Research Library The Way Home 180 of our common salvation (1 Co 2:10-13; mersed (1 Co 12:13; Gl 3:26,27). In con- see 15:1-4). Through the revealed and sequence to one’s crucifying himself with written word of revelation we can now Jesus on his personal cross of repentance, understand the scheme of God’s salva- he is immersed with Jesus in the likeness tion (Ep 3:3-5). of His death (Rm 6:3- The one 6). As Jesus was faith is final, be- One Baptism physically raised from The Incarnate Word Is ing completely Brings Us the tomb, so buried be- The Faith That Is revealed Into A Covenant lievers will not only Preached To the World. through the With God. physically come out of written word of a grave of water in God (2 Tm 3:16,17). No more schemes baptism, but they will of either revelation or salvation have been eventually come out of their tombs of or will be revealed (Gl 1:6-9; Rv death when Jesus comes again (Jn 22:18,19). The sufficiency of the cross 5:28,29; 1 Th 4:13-18). When one comes of Christ negates any other scheme by out of the tomb of water, he or she is which men can be saved (Hb 9:12; see added to the universal body of Christ. At 4:12). Our faith, therefore, is in the Being an added member of the body, he surety of the one faith wherein Jesus is or she should be joined to any assembly the only mediator between God and man of fellow Christians in his or her com- (1 Tm 2:5; Hb 8:6). One cannot be a munity. No compromise, therefore, can Christian, therefore, unless he or she is ever be made of the one baptism by which of the one faith, which faith is revealed one comes into a covenant relationship exclusively through the Bible. with God in the universal body of Christ. 6. One Immersion: Included in the One cannot claim to be a Christian, there- midst of essential beliefs concerning one fore, unless he or she has submitted him- body, one Lord, one Spirit, one faith, and self or herself to obedience of the gospel one God is the essential immersion (bap- by being immersed with Jesus into His tism) for remission of the sins for those death and raised with Him as He was who commit their lives to Jesus (At 2:38; raised (2 Th 1:7-9; 1 Pt 4:17). 22:16; 1 Pt 3:21). In placing baptism in 7. One God: Contrary to the poly- the midst of such fundamental teachings, theism that is prevalent among the faiths the Holy Spirit surely knew that men of men, the Christian gives worshipful would eventually deny that which is most allegiance to only one God. This is the important for one to do in order to be only living and true God (1 Th 1:9) in saved and brought into a covenant rela- whose omni- tionship with God. presence we all Baptism is the obedient response of live (At 17:28). God Must Be Defined anyone who recognizes that there is only He is not as the By His Revelation. one body into which all must be im- gods that have

Dickson Biblical Research Library The Way Home 181 been invented by the imagination of men us for the purpose of establishing the who presume they can comprehend God foundation upon which we behave. with their feeble minds. He is the God who is beyond the definition of the words B. Restoring fundamental behavior: of our dictionary. Since He is one, all who honestly and earnestly seek Him are An essential behavioral principle of brought into one brotherhood on earth Christianity is that faith without works through their obedience to His word (Hb is dead, for it is by our works that we 5:9). The one God has revealed His ex- manifest our faith (Js 2:14-26). It is para- istence through the things that He has cre- mount to being a Christian, therefore, that ated (Ps 19:1,2; Rm 1:20). Through the one’s belief in the preceding fundamen- revelation of His word He expects us to tal truths results in an form our understanding of Him. Though appropriate response limited in our understanding of God, one (See Mk 16:16). This Faith Must Be cannot be a Christian without believing obedient response that Manifested in the biblically defined God that is re- comes from our faith is Through Labor. vealed to all men through the Bible. founded upon our love of God with all our These fundamental beliefs are essen- heart, soul and mind (Mt 22:37). Such a tial to the definition of one’s Christian- response to the being of God initiates our ity. There can be no compromise, no loving relationship with our neighbor (Mt avoidance, no minimizing or denial in 22:39; Gl 5:14,22,23). And herein God any form of these propositions of Chris- has established fundamental relational tianity. A Christian is such because his practices that must be maintained in or- or her faith is founded upon these essen- der to be Christian. The behavioral prac- tial truths. tices manifest our faith. They identify Christians believe the preceding be- the love which is to be the signal of our cause they affect the behavior of one’s discipleship (Jn 13:34,35). life. They are the principle beliefs upon which the Christian’s world view is es- 1. Thou shalt nots: The following tablished. There are other doctrinal is a summary list of behavioral practices teachings throughout the word of God. from Galatians 5:19-21; 1 Corinthians Christians understand that all doctrinal 6:8 and Revelation 21:8 that one cannot teachings were given by God in order to do if he or she claims to be a Christian: enhance one’s life in order that they en- joy the abundant life (Jn 10:10). Doc- Commit fornication, be morally unclean, trine was given by God, therefore, not be lewd, be an idolater, practice sorcery, simply to believe that which was is right, harbor hatred, strive with others, live in but also to do that which is godly. The jealousy of others, harbor uncontrollable teaching of God’s word was delivered to anger, be selfishly ambitious, cause dis-

Dickson Biblical Research Library The Way Home 182 sensions, be divisive, envy the things of Christian seeks his autonomy from the others, be a drunkard, live in rivalry, com- world. He thus denominates himself mit adultery, be homosexual, commit sod- from those who would practice the “thou omy, be a thief, be covetous, extort from shalt nots”. The disciple is separate from others, be cowardly concerning the faith, the world, not in the sense of living out- do abominable things before God, com- side the world, but by not practicing or mit murder, practice sorcery, be a liar condoning evil in any way. In this way, Christians are the unique people of God 2. Thou shalts: Since the founda- (1 Pt 2:5). They are the holy nation of tion of Christianity is built on the prin- God who have been separated from the ciple of love, one’s love is manifested in world (1 Pt 2:9). a variety of ways. It is for this reason Those who believe and behave in a that the New Testament does not give a godly manner are naturally drawn to- legal list of those things that would mani- gether into a common fellowship. It is fest love. Love cannot be legally con- impossible for denominationalism to ex- trolled. It must be spontaneous, meeting ist among those who have subscribed to the needs of others as those needs are pre- the preceding fundamental beliefs and sented to the believer in his or her every- behavioral practices. It is for this reason day life. However, there are some spe- that sectarian-denominationalism is cifics that are given in the New Testa- wrong. The practice of such is against ment concerning essential things a Chris- the very nature of the fundamentals of tian must do in order to be Christian. The Christianity. following is a summary list from Romans 3. “Do this in remembrance of Me.” 12, Galatians 5:22,23 and James 1:27 of When Jesus was with His disciples dur- those things that manifest one’s obedi- ing the final hours of His earthly minis- ent faith, and thus must be characteristic try, He instituted what is commonly re- of those who would be Jesus’ disciples ferred to as the Lord’s Supper. During through love: the celebration of the Passover feast with His disciples He “took bread and blessed Put others before oneself, think soberly, it. And He broke it and gave it to the use one’s gifts to minister to others, love disciples, and said, ‘Take, eat. This is without hypocrisy, cling to good, love the My body.’ And he took the cup and gave brotherhood, give honor to one another, thanks, and gave it to them, saying, ‘All rejoice, persevere in trials, pray, give, be of you drink of it. For this is My blood of considerate of the poor, do not seek re- the covenant that is shed for many for venge, be honest, live peaceably with oth- the remission of sins.’” (Mt 26:26-28). ers, overcome evil with good, take care In Luke’s account of this event, he of orphans and widows records that Jesus concluded the institu- tion of the bread and cup by saying, “Do Upon the basis of the preceding the this in remembrance of Me” (Lk 22:19).

Dickson Biblical Research Library Epilogue - The Dawn Of A Restoration Future 183 Any restoration of simple New Tes- Restoration means restoring Jesus as tament Christianity could never leave out the center of our lives. Jesus knew that the regular observance of the Lord’s Sup- we would have difficulty maintaining our per. It is necessary, therefore, that dis- focus on Him. The reason is that we seek ciples regularly observe the Supper in to create our own religions, and thus, lose order to remember Jesus. Paul recorded, sight of Jesus. When disciples regularly “For as often as you eat this bread and partake of the Supper, however, they keep drink this cup, you do proclaim the Lord’s their focus on Jesus. And when we have death until He comes” (1 Co 11:26). And restored our focus on Jesus, we are on it seems that the disciples in Troas par- our way to restoring discipleship that is took of the Supper every first day of the centered around Him and not any man. week (At 20:7).

Epilogue The Dawn Of A Restored Future In order to initiate any restorational religious nations around us. paradigm shift in our behavior, we must We live among the powerful influ- cease speaking the language of denomi- ences of a divided Christendom. It will nationalism and behaving as such. When take great courage to stand against that Israel was contaminated by her friend- which has divided those who believe in ship with the idolatrous nations around God and the Lord Jesus Christ. Never- her, she began to speak the language of theless, Paul exhorted, “... be not con- those nations. When Nehemiah initiated formed to this world, but be transformed a restoration in Israel after the Babylo- by the renewing of your mind, so that you nian captivity, he stated, may prove what is that good and accept- able and perfect will of God” (Rm 12:2). In those days I also saw Jews who had The religious world is saturated with married women of Ashdod, Ammon, and the created religions of men. It will take Moab. And half of their children spoke bold men and the language of Ashdod, and could not women to stand up to speak the language of Judah, but spoke this onslaught Our Unity according to the language of one or the against Christianity. Is A Witness other people (Ne 13:23,24). There must be those To An who will stand for Unbelieving World. When we speak the language of de- our freedom in nominational Ashdod, we have exposed Christ; those who our sectarian spirit and denominational will refuse to be brought again into the behavior. We have through our language bondage of men (Gl 5:1). We must heed revealed our ignorance of the fact that the exhortation that Paul gave to Timo- we are divided, and thus have joined the thy at the conclusion of 1 Timothy.

Dickson Biblical Research Library Epilogue - The Dawn Of A Restoration Future 184 O Timothy, guard what was committed destruction. They confuse union with to your trust, avoiding profane and vain unity, and thus seek to bring everyone babblings and opposing arguments of into conformity to traditional norms. what is falsely called knowledge, which Their misunderstanding of unity is based some professing have erred concerning on their own departure from the freedom the faith” (1 Tm 6:20,21). we have in Christ. Union movements have lost sight of freedom. Those in such Our plea to all Christians to enjoy our movements seek to bring everyone into united fellowship in Christ is based on the bondage of robotic religiosity. How- our responsibility to evangelistically ever, unity exalts freedom. There can be reach out to an unbelieving world. Jesus unity only when leaders understand that prayed in reference to His disciples, “that we have been delivered from being reli- they all may be one; even as You, Father, gious clones. We are free to be united in are in Me and I in You, that they also our diversity. may be one in Us, so that the world may It is true that some local churches believe that You sent Me” (Jn 17:21). In have become so institutional that they our efforts to win an unbelieving world often choke the individual’s freedom in to Jesus, we must forsake our party spir- his or her relationship with God. How- its. This is precisely what Paul urged the ever, leaving such a group and exchang- Philippians to do. “Only let your behav- ing it for another, only substitutes one ior be worthy of the gospel of Christ, so institution for another. What we must that whether I come and see you or am keep in mind is that the church is univer- absent, I may hear of your affairs, that sal. Christ died for individuals, not you stand fast in one spirit, with one mind groups. The church is made up of saved striving together for the faith of the gos- individuals throughout pel” (Ph 1:27). When believers become the world. I am not so involved in debates over traditions, saved because I am a Union Clones, opinions, methods and interpretations, part of a local assembly, Unity Frees. they lose their evangelistic focus and out- but because I am a reach. Their energy is consumed by their member of the re- devouring of one another (Gl 5:15). One deemed body of Christ. Local assemblies of the best ways to get over a sectarian should not stifle one’s personal relation- spirit is to keep oneself totally consumed ship with God. They should encourage with preaching the gospel to the lost. it. Therefore, regardless of the behavior I have discovered that when churches of those with whom I may assemble, I become introverted by the loss of their will nurture my personal relationship evangelistic outreach, the members of- with God. The one who leaves an as- ten turn on one another. Leaders among sembly because he says it is full of hypo- these groups become confused concern- crites, is trying to base his relationship ing what must be done to stop the self- with God on the conduct of others.

Dickson Biblical Research Library Epilogue - The Dawn Of A Restoration Future 185 The one body is a universal organ- incorporate members into exclusive as- ism, and thus cannot be divided for it has semblies, but to cease rejecting one an- only one head. Those who are members other as members of the one body. When of the universal body may reject one an- we start accepting everyone who is in a other, but the point remains that all mem- covenant relationship with Christ, we will bers are one body in Christ. Disciples begin accepting one another regardless may separate themselves into denomi- of where we show up on Sunday morn- nated assemblies, but they are still mem- ing. bers of the one body. Our task is not to

Dickson Biblical Research Library