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Book 29: Sectarian Denominationalism

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Book 29: Sectarian Denominationalism 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 AFRICA INTERNATIONAL MISSIONS Africa International Missions Copyright 2005 Cape Town, South Africa africainternational.org Cover theme: WRECKED (Shipwreck off the western coast of South Africa - R.E.D.) 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.
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