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Martyn Lloyd-Jones on “Unity”

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Martyn Lloyd-Jones on “Unity” TMSJ 31/2 (Fall 2020) 231–241 Martyn Lloyd-Jones on “Unity” Kevin D. Zuber Ph.D., Trinity Evangelical Divinity School Professor of Theology The Master’s Seminary This article is the second in a two-part series that surveys several messages from Dr. Martyn Lloyd-Jones in an attempt to better understand his perspective on “unity.” In this second article, particular attention is paid to the message delivered at the meeting of the National Assembly of Evangelicals in October 1966—a message that marked a turning point in twentieth-century British evangelicalism. Two other messages on unity after 1966 are also examined. This examination will demonstrate that Lloyd-Jones’ message on unity in 1966 was consistent with his stance on unity before and after 1966. The article concludes with suggestions as to how Lloyd-Jones’ teaching on unity has application for twenty-first century evangelicalism. * * * * * In the middle years of the twentieth century, Christians, pastors, and churches who identified as evangelical were faced with (at least) three challenges. The first was international communism and its western response. This issue resulted in a decades-long dispute known as the “Cold War.” The second was the waning influence of mainline churches and liberal Christianity, and the concurrent gradual rise in popularity of evangelicalism. The third challenge was the ecumenical movement. In the early years of the twentieth century, this movement had nascent beginnings in gatherings such as the International Missionary Conference held in Edinburgh in 1910,1 but gained momentum and notoriety in the founding of the World Council of Churches (1948) and the Roman Catholic councils of Vatican II (1962–1965). In the United Kingdom in the 1960s, the rhetoric of ecumenical unity was prominent and pervasive. 2 1 See Brian Stanley, The World Missionary Conference, Edinburgh 1910 (Studies in the History of Christian Missions (SHCM)) (Grand Rapids, MI: Eerdmans, 2009). 2 “The 1960s was the high-water mark in ecumenical optimism, which had been gathering pace since the end of the Second World War. The older denominations invested considerable energy in the search for visible unity.” “The Church of England was on the verge of reuniting with the Methodists, separated since the Evangelical Revival, and was also making friendly overtures to the Church of Rome, separated since 231 232 | Martyn Lloyd-Jones on “Unity” Martyn Lloyd-Jones saw two potential fates for ecumenism: it could either result in advancement or disaster for evangelicalism and its unity. Its success was dependent upon the response of evangelicals. All the rhetoric in ecumenism for “unity,” on the one hand, might awaken evangelicals to the need for evangelical unity.3 On the other hand, such rhetoric might seduce evangelicals into false unity. The former response would solidify evangelicalism, strengthen churches, and encourage the proclamation of the gospel. The latter would weaken churches and obscure the gospel.4 For Lloyd-Jones, the “unity” of ecumenism was based on the depletion of doctrinal content and the obscuration of doctrinal boundaries. This is quite the opposite of the “unity” taught in the New Testament.5 In 1966, Lloyd-Jones sought to promote biblical unity. The Address of October 18, 1966 In 1965, the First National Assembly of Evangelicals “had set up a commission ‘to study radically the various attitudes of evangelicals to the ecumenical movement, denominationalism and a possible future United Church’” (i.e., a United Evangelical Church).6 That commission made its report to the Second National Assembly of Evangelicals in October 1966. Lloyd-Jones was invited to share his views.7 His address is printed in Knowing the Times.8 Lloyd-Jones began his address with simplicity and clarity: “My subject is church unity.”9 He explained the need to consider unity because of the demand of “the present time” and the teaching of the New Testament concerning “the question of the unity of the church.”10 He further limited his subject to the matter of “evangelical unity.”11 Lloyd-Jones observed that unity had come to the forefront because of the “arising and arrival among us of what is known as the ecumenical movement.”12 He the Reformation. Meanwhile, Presbyterians and Congregationalists were building a United Reformed Church.” Justin Taylor, “50 Years Ago Today: The Split Between Lloyd-Jones, “Evangelical Unity: An Appeal,” Lloyd-Jones, “Evangelical Unity: An Appeal,” John Stott and Martyn Lloyd-Jones,” TGC Blog, October 18, 2016, accessed July 20, 2020, Lloyd-Jones, “Evangelical Unity: An Appeal,” https://thegospelcoalition.org/blogs/evangelical-history/50-years-ago-today-the-split-between-john-stott- and-martyn-lloyd-jones/. 3 See Martyn Lloyd-Jones, “The Basis of Christian Unity,” in Knowing the Times: Addresses Delivered on Various Occasions (Edinburgh: Banner of Truth, 1989), 118–63. 4 Indeed, a critic of Lloyd-Jones notes, “If ecumenism had drawn together most of the talents and leaders of the twentieth-century church it certainly held no attraction for Lloyd-Jones. On the contrary, by the mid-1960s he felt … strongly that the World Council of Churches was a ‘menace to the true meaning of the gospel.” John Brencher, Martyn Lloyd-Jones (1899–1981) and Twentieth-Century Evangelicalism (Carlisle, Cumbria, UK: Paternoster Press, 2002), 83. 5 See part one of this article. 6 Martyn Lloyd-Jones, “Evangelical Unity: An Appeal,” in Knowing the Times: Addresses Delivered on Various Occasions (Edinburgh: Banner of Truth, 1989), 246–257, 246n2. See also, Rob Warner, Reinventing English Evangelicalism 1966–2001 (Bletchly, Milton Keynes, UK: Paternoster, 2007), 39. 7 Lloyd-Jones, “Evangelical Unity: An Appeal,” 246. 8 Ibid., 246–257. 9 Ibid., 246. 10 Ibid., 247. 11 Ibid. 12 Ibid., 248. The Master’s Seminary Journal | 233 noted that this movement “began in 1910,” but since the inauguration of the World Council of Churches in 1948, “has become an urgent problem for evangelicals.”13 Lloyd-Jones was convinced that this development was a problem, and one that the church had not encountered since the time of the Reformation. The leaders of ecumenism argued that the divisions of the church (presumably the result of the Reformation) were “a scandal,” and that the church’s weakness and ineffectiveness were the result of such divisions.14 He asserted that the denominational leaders of the day were prepared to “throw everything into the melting pot,” to “give and take” (presumably on denominational and doctrinal distinctives), and to “make new arrangements and accommodations with others.” The end would be the promotion of “one great world church.”15 Several leaders were even prepared to reconsider Protestantism’s relationship with Rome.16 Lloyd-Jones reminded his evangelical audience that the Evangelical Alliance came into being in 1846 in response to the movement of John Henry Newman to Rome17 and the rising threat of higher criticism.18 He noted that the evangelical response was to form “alliances, movements and societies.” In short, these former evangelicals “felt that they should meet together, strengthen one another and encourage one another in the faith.”19 However, those movements never addressed the pressing issue of “church unity,” nor the doctrine of the church.20 In Lloyd-Jones’ view, the arrival of ecumenism required a far different response. Lloyd-Jones called evangelical Christians to consider quite seriously the matter of church unity. Sadly, however, evangelicals “have been less interested in the question of church unity than anyone else.” He bluntly surmised, “Everybody seems to be talking about church unity except evangelicals.”21 Their silence on unity was because they had been “confused and divided” over the matter. Furthermore, the evangelical attitude “to the question of church union [presumably as evangelicals] is always a negative one.”22 The reason for this negative attitude is “that evangelicals are more concerned to maintain the integrity of their different denominations than anybody else in those denominations.”23 [Too often, evangelicals seemed to exhibit a greater loyalty to their denomination than to their biblically-grounded evangelical 13 Lloyd-Jones, “Evangelical Unity: An Appeal,” 248. 14 Ibid. 15 Ibid. 16 Ibid., 249. 17 John Henry Newman was a noted Anglican vicar who dramatically converted to Roman Catholicism in 1843. He was vicar at St. Mary’s, Oxford and “his contributions to Tracts for the Times (London, 1834–41) played a significant role in the formation of the Anglo-Catholic theology of the Oxford Movement.” P. N. Hillyer, “Newman, John Henry (1801–90),” in Martin Davie, Tim Grass, Stephen R. Holmes, John McDowell and T. A. Noble, eds. New Dictionary of Theology Historical and Systematic (Downers Grove, IL: IVP Academic, 2016), 616. Newman’s spiritual autobiography is John Henry Newman, Apologia Pro Vita Sua (Mineola, NY: Dover Publications, 1980, 2005). 18 Lloyd-Jones, “Evangelical Unity: An Appeal,” 248. 19 Ibid. 20 Ibid., 250. 21 Ibid., 249. 22 Ibid. 23 Ibid., 249–50. 234 | Martyn Lloyd-Jones on “Unity” convictions.]24 The denominations were often in effect “a kind of paper church;”25 that is, they appealed to a confession or set of articles (e.g. Anglican Church’s Thirty- Nine Articles) as the grounds for their unity. [Mere assent to a document like The Westminster Confession of Faith is not the basis of true unity, especially when many who do so have widely different views on its meaning and, at the same time, hold to views inimical to the confession.] Lloyd-Jones lamented the division of evangelicals. They were spread around as an evangelical element (“an evangelical wing”) in the various denominations.26 In these denominations there were those “who hold views on the sacraments which we [evangelicals] would regard as entirely wrong” in addition to “views on the Bible” and “views on the very being of God” “which we [evangelicals] deplore.”27 [Evangelicals should not pledge loyalty to denominations before biblically-grounded evangelical convictions.] Lloyd-Jones called evangelicals to begin to discuss the matter of church unity by returning to the New Testament.
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