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WHAT IS a "FREE CHURCH"?* There Are Two Misunderstandings of the Church Which Are Very Widely Encountered Today

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WHAT IS a 1 * WHAT IS A "FREE CHURCH"?* There are two misunderstandings of the church which are very widely encountered today, misunderstandings which confuse almost ©very discussion of the church, her discipline and Indiscipline. Indeed, to raise the very question of church discipline in some circles Is to invite the charge that one represents the "sect-type" or favors the "sectarian Protestant" view of the alternatives, Hear the way in which Professor Max Weber defined the alternative church t$?pe8i "The church is an institution, a sort of establishment of faith ... for the saving of the soul of the individual. The individual is born into it, and is dependent upon it because of the dispensing power of Its office and position. In contrast, a sect is a voluntary association of individuals qualified solely by religious traits, in which the individual freely decides to become a member and the group freely de­ cides whether to accept him or not."* We are reminded immediately of the typology which Weber*s colleague, Professor Ernst Tree Its eh t popularized in The Social Teaching.of the. Christian Churches. *The first of five addresses on this general theme» delivered as the H#ff Lectures at Bethany Theologies! Seminary, Lombard, Illinois , October 15-17, 196 3, by Dr. Franklin H. Littell, Professor at Chicago Theological Seminary. —2 The "church type" represents a kind of continuum of Christ and culture, in which "the church" and "the world" speak the same language. There is no discontinuity of social and educational and religious and polit­ ical values. In effect, the church has consecrated the high places and now serves as one of the mainstays of society. As the German Christian (DC) statement of faith put it, in Hitler*s late empires "The basic aim of all religions and church politics of the union must be the erection of the fifth pillar, the church, however it may be named, beside the four remaining pillars of the party, the government, the military and industry. They are all only functions of the nation (¥olk). From the nation they derive their justificationj in their proper function they express the life of the nation."2 True^ this was a perversion of the sacramental order and the authority of the teaching office| hut equally true, it was a perversion against which the concept of the "church" as the neo-Idealist Troeltsch understood it - offered no real safeguards* The "church-type" wast moreover,'further weakened by an extension of Luther*s distinction between the "visible" and "invisible" church to a degree which the great Reformer - who castigated princes as well as peasants for misbehavior and betrayal of the Lord ©f the Church - would hardly have approved. For precisely this break between "visible" and "invisible", bridged over in a way which Luther understood as almost sacramental, was used in the Third Reich by Confessional Conservatives -3 to justify their failure to sustain the Barmen Confession (193*0 against Nazi heathenism, Troeltsch conceived the "sect-type" as a kind of fortress, out of communication with the world, seeking its own purity of life at the sacrifice of responsibility in the social order. The "sect" took the "counsels of perfection" seriously as a program of life, a Lex Christi, to replace the Mosaic code of an earlier covenant. Repudiating the Natural Law philosophy of the high Middle Ages, and out of sorts with the territorial establishments with their lay bishops, the "sect" seemed to represent a new type of monasticism - in the world, but not of it. In addition, Troeltsch had a "third type" which he scarcely elaborated in detail, perceiving only that an emancipated individual like Sebastian Franck - to whom the Christian church was only an inter­ national club of religious p%o pals - represented a type which was en the increase in the modern age, The question may fairly be asked whether, with the widespread confusion of natural freedom and Christian liberty, the real choice today lies between religious community of any kind and the spiritualizing thrust of type three. There is a kind of "non-church religions" abroad in the land today, not unlike that of Franck or Bunderlin or Caspar Schwenckfeld. Schwenckfeld, in his famous exchange with Pilgram Marpeck and the Anabaptist elders, opposed all outward forms and disciplines, camps and partisanships* He considered infant baptism, though non-Biblical, a matter of indifference and counted himself a member of none of the dif­ ferent contending groups. The Anabaptists replied that he wouldn't have been satisfied with the Christian church when Christ himself was on earth leading itj3 they could not resist the plain duty to gather a believing -if people and institute Mew Testament ordinances in the congregation. It is worth delaying for a moment with Type Three, for there has recently been a good deal of talk in some circles about "the world come of age", about our supposedly "post-Christian era," about religion without the burden of institutionalism. It would be wrong to identify Dietrich Bonhoeffer*s prophetic criticism of organized religion, accompanied by his hearty affirmation of God's providence for the world, with such a movement as the "Non-church Religion" of post-war Japan. Bonhoeffer*s concern remained inearnational even after he was finally disappointed by the apostasy of the German churches. His emphasis was like Daniel Jenkins* in his recent book Beyond Religion, "...to show how this attempt to cut religion down to size at the very place where it becomes most sure of itself provides the only reliable basis for the criticism of the self-righteousness, with its allied conservatism, displayed by institutions bearing a Christian label, which is one of the chief hindrances to the free movement of the Spirit in our own time."** That "faith lies beyond religion" and that outward conformity may mask an inward unbelief are, after ail, evangelical perdeptions which our fathers well understood. This perception is, however, a fundamentally different thing from the resolute rejection of all the bonds and disciplines of Christian community. Prophetic criticism is jf different from emancipation. The Spiritualizes (Splritualisten), a type of the Left Wing of the Reformation so carefully distinguished from the Anabaptists by Troeltsch - in reliance upon the original research of Dr. Alfred Hegler of Tubingen,5 resist church discipline based on a voluntary covenant just as vigorously as they reject the meddling of secular authorities in the things of the faith. —5 They were forerunners of that radical individualism, that privatized religion, that personal "spirituality" - so neglect ful of the universal Lordship of Jesus Christ - which plagues our undisciplined congregations today. Peter Taylor Forsyth has written most perceptively of that un­ buttoned condition which the modern spirit professes to find to congenial, "The idea of discipline vanished from church life; and an extravagant idea of personal liberty, imported from the natural democracy, took the first place, vacated by the obedience of faith." He then goes on to discuss how the notion that the church "exists to be an era of unqualified theological liberty, and a cave of all the religious winds, is hardly worth discussing, as it does not seem to be put forward by any who are familiar with the genius of the gospel, the nature of a church, or the history of our churches. Unqualified religious liberty is but love in a mist, and it ends in the conviction of ghosts, the energy of eccentrics, the anarchy of egoists,"$ At another place we shall consider the way in which Religious Liberty is falsely conceived and misapplied when the discussion of It begins with political freedom and the nature of the state, rather than with appreciation of the nature of high religion. At this point it is only pertinent to indicate how a faulty notion of individual freedom, brought over into the church from the sphere of political liberty, dis­ solves any meaningful understanding of the church or the nature of Christian witness. The liberty of a Christian man is obedience to the yoke of Christ, the Head of the Church, and submission to the Governor and Guide of the Christian peoples God the Holy Spirit. A spirit with­ out a body is a ghost. The Biblical view of personality is an animated body and not (as in Greek thought) an incarnated spirit,7 Christians cannot, therefore, discuss "education" and "witness" and "proclamation" and "love" apart from the history of the community called to bear the Kama and obey God's will. -6 What we are saying is that all questions of the nature of the spiritual life, of morals and ethics, of personal and professional morality, cannot be brought into focus for Christians apart from the understanding of the Church and her work and witness. Thirty years ago Professor William Adams Brown, in one of his still vital books, warned of the spirit­ ualizing thrust which makes religion without roots or history. He was commenting on John Dewey's A Common Faith (193H)j "Only recently a book has appeared by a well-known American philosopher in which the thesis is main­ tained that institutional religion in all its forms is negligible, not to say deleterious. What matters is religion, and the only thing that matters, the writer says in effect, is not what we believe or how we worship in detail, but the sincerity and idealism which we carry into what­ ever we do. In saying this he is expressing a conviction which is shared by many of our con­ temporaries. Nevertheless with full recognition of all that is true in Professor Dewey's criticism of the faults of the church, I believe that in his central thesis he is wrong and that those who follow him in hid indifference to the symbols and Institutions of historic religion are destined to a painful disillusionment."® Some of us have seen the "sincerity" and "idealism" of emancipated religion end in the fanaticism of open apostasy; in Nazism and Communism and in other modern creeds it has flowed out into the sandy wastelands of a purely individual "spirituality".
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