Meant to tackle this topic last week, and the wheels came off of my planning cart.
A few months ago I wrote a response to the New Mexico Supreme Court ruling that a photographer could not legally refuse to participate in a homosexual wedding regardless of that photographer’s religious belief. In the weeks/months that have passed since that ruling the accounts of courts and judges forcing people to accept and even participate in what they view as aberrant behavior have just mushroomed. In my last post I mentioned I would suggest a way forward for the church, but in reality what I have to say is not new – either to me or to others. So, I am not claiming originality here, but I would like to share once again what I believe the church must do, or must continue to do if it is already doing so.
By way of reminder, I do not see the United States as a Christian nation. Perhaps we once were: that point can be debated. But we should no longer use the phrase if we are to have any respectability. At one time those who lived in the United States but were not Christians managed to smile when Christians invoked the phrase. Now, the American world is no longer smiling. The quaint little expression “Freedom of Religion” now is interpreted to mean, “Freedom to keep your religion to yourself.” When Americans no longer have the right to LIVE their religious beliefs, we in effect no longer have that freedom.
We must accept this fact or nothing else we do will ever matter.
So, how is the church to move forward in a post-Christian world? Once again – I make no claim to originality, but here are some preliminary thoughts:
1. We are going to have to get over the fact that people will hate us. For too long we have been thinking and acting as if we can change people’s hearts by changing our beliefs and practices. If I have heard once I have heard a thousand times, “if we do not change [x] (where “x” can be just about anything) then our young people will leave us and no one in the community will want to join us.” So, churches change names, worship styles, language styles and incorporate the newest, flashiest equipment on the market. And what happens? Their young people leave for an even edgier church and the people in the community do not want to join them because they are simply the latest in a long line of churches who have changed names and core values.
Is my Bible the only one that has John 15:18-25 in it? Or is this the first generation in which speaking up for one’s beliefs has caused a negative reaction? Why do we believe that changing OUR beliefs will cause others to change THEIR hearts? I am not suggesting that we should be hateful, or that we should never ask questions about what we believe. But legitimate self-examination is a far cry from running in absolute panic away from any criticism or unwarranted attack.
No – we are going to have to overcome this irrational fear of being disliked and we are going to have to realize that the new “normal” is for God’s people to stand out in stark contrast to a bent and broken world.
2. We are going to have to ACT like we believe what we say we believe. We say we believe in a lifetime of marriage between one man and one woman, but we practice the acceptance serial marriages like we owned a wedding chapel and our livelihood depended upon as many “re-marriages” as we can possibly create. We say we do not believe in pre-marital co-habitation, yet we allow our children and grandchildren to “try out” marriage partners as if they were test-driving a new vehicle. We say we oppose graphic violence, sexuality and adult themes, and we buy millions of dollars of movie tickets every month, and allow our teens and pre-teens to do likewise. We fill our minds with the same base lyrics that non-Christians fill their minds with, and salve our consciences by attending a worship hour a week and re-proclaiming how much we hate words and actions that blaspheme our God.
But, if we ditch the cable and turn off the satellite, our neighbors might think we are weird or un-American or something. See point #1.
3. We are going to have to re-evaluate this entire “The Constitution as the 67th Book of the Bible” mantra that “conservatives” have been repeating for so long. Oh, no – no one actually ever says that, but that is exactly what is meant in many of our good conservative (read “Tea Party”) speeches.
Brothers and sisters, ladies and gentlemen, the Constitution is a wonderful document. Maybe the best human government document that has ever been written. But, strictly speaking, following the Constitution is exactly what has brought us to this point in history. The words “Jesus,” “Christ,” “Bible,” or “Christian” simply do not appear in the Constitution nor the Declaration of Independence. The framers of the Constitution did not want a theocracy, and certainly not a Christocracy, and they made sure we did not get one. But human seeds grow up into human trees, and the fruit of a Christ-neutral document is now becoming ripe. Yell and kick and scream all you want to, but how else are you going to interpret the protections ingrained in the Constitution that prevent one religion from becoming physically forced upon all citizens? If we have the freedom to exercise religion, we also have the freedom not to exercise religion, and when you allow (or actually mandate) broken, sinful, human judges to decide what is or is not constitutional, then bingo – welcome to the U. S. of A. in the year 2014. So, what was brilliant in terms of human government has proven to be utterly disastrous in terms of discipleship to Christ.
But, to quote that out-dated and horribly non-American apostle Paul, “Our citizenship is in heaven. And we eagerly await a savior from there, the Lord Jesus Christ.” (Philippians 3:20)
4. The church is going to have to start practicing some old-fashioned discipline. The church has boundaries. We are not everyone and everything. Not everything is holy. Not everything is “set apart.” There is clean and un-clean, holy and un-holy, Christian and un-christian, saved and lost. It is ridiculous to suggest that a congregational leadership cannot exercise any kind of discipline because “if they do then people will get their feelings hurt and they will leave.” This is not to suggest that the eldership “withdraws fellowship” from someone just to rattle their swords. I have witnessed that and it was a stain against some good men and a good congregation. But for a biblical leadership to allow, or to even sanction, blatant immorality within the congregation is just unconscionable. The same is true of doctrinal beliefs. A congregation cannot condone or sanction contradictory beliefs. You cannot have a separate worship service for every competing feeling or doctrine. If everything is acceptable then nothing is sinful. And we wonder why people look at us with our three different services with three different worship formats and laugh? We are not demanding discipleship – we are offering a circus.
Sorry for the wordiness today – I guess I got a little carried away. But the world is not smiling at us anymore – if it ever did. And we, as God’s people, are going to have to learn a new way to act. Or, conversely, we are going to have to start acting like we’ve known how to act all along.
This post has started out in several different forms. Each time I would erase a little, change a little, zig a little here, zag a little there. Every time I started out with the same goal, and each time I found myself traipsing down a path I had not necessarily planned on traipsing. Such is the nature of this post – I know what I want to say but the “getting out” is proving to be quite exhausting.
For those of you who do not keep up with religious bloggers, quite the hoo-haw has been raised over the past few days concerning Donald Miller’s confession that he does not like church very much. (He wrote a book entitled Blue Like Jazz in which he basically said the same thing, but in much more disguised and glowing terminology.) There have been dozens (hundreds?) of blogs written in response – some praising and some condemning. But what I find to be interesting is that so many of Miller’s compatriots in the “Emerging Church” movement have ended up in exactly the same place – they all claim to love Jesus exuberantly but for one reason or another cannot stand to remain in the “institutional” church (whatever that is) so they leave the church to join the ekklesia at large. I see that as a very high-brow way of saying, “I love to eat steak, but I would never condone the slaughtering of a cow. So I get my steaks at the restaurant.”
I might add, for those of you who think I am just reacting to everyone else’s reaction, I have had three classes in a doctoral level program that were either entirely or significantly focused on the writings of post-modern, “Emerging Church” theologians. I was interested in their writings (and I still am), but was then and remain now deeply doubtful of the long-term results of their shallow theology. They often indicate they are in agreement with orthodox Christianity, but when they spell out what they really believe in terms of practice it becomes clear that their doxy is quite anything but ortho.
I should also say up front that I too believe that the modern church is not what it could and should be. I think I am honest about my misgivings. If I am permitted to do so, I intend to direct my dissertation to an area of theology and practice that I believe modern Churches of Christ have completely (or to be more charitable, almost completely) omitted – and much to our spiritual loss. But, the Good Lord willing, I will write out of a position of love and healing, not a position of hate and rejection. Such is my plan, anyway, and my fate is currently in the hands of others, so all of this may be a bunch of blather about nothing.
But, returning to my original, thoroughly revamped post – I just wonder how anyone can proclaim any kind of love for Jesus or God and at the same time argue that the church is dead, or at least is on life support and should be extinguished. What kind of friend walks up to a groom and says, “Man, I love you like you were my own brother, but I have to tell you, that girl you just married is as ugly as the south end of a north bound donkey and has the personality of a witch.”
The book of Revelation ends with God’s redeemed people receiving a stamped, embossed invitation to the marriage feast between the Son and his bride, the Church. Jesus died for the church, his creation. Paul rejoiced that he was able to continue Christ’s afflictions for the church. It’s funny, but with all the warts and dysfunction and flat-out heresies that consumed the early churches, Paul never referred to them as anything other than God’s holy and precious children.
Yes, I love the church. Exactly why would take a whole book to explain – this blog is just too short. But suffice it to say that I love the church exactly because Jesus loved the church – enough to die so that it might have life. And it seems to me that if Jesus loved something enough to die for it then I should make every effort to love it as well.
It may not be popular, it may not be blue like jazz, but in the end God is not going to ask if we were trendy and hip – He will judge whether we have been faithful and devoted. I do not think that God ever expected the church on earth to be perfect – I think that is a dangerous myth that has led to some horrendous mistakes. But we can be faithful, honest and disciplined – all hallmarks of the church that God gave to us through the blood of Christ.
The church of Christ, the church of God, the church of the Firstborn Ones*, the universal ekklesia or the local congregation down the street, – whatever name you find in Scripture, just love the church. Help it get better. Point out where it is weak. Make it stronger. Just do not leave it and claim you are doing so for the love of Jesus.
*The word firstborn in Hebrews 12:23 is plural. This is not typically translated, as firstborns or firstborn ones are clumsy ways of translating the phrase. Think of the word “fish.” We can catch either one fish, or multiple fish, but we only rarely (and only archaically) catch more than one fishes. The context of the passage, however, makes the plural obvious.
Okay, so I am not going to start out 2014 with a happy, happy, happy post. But this post has been “building” inside of me for some months, and I finally decided to take some time to put it in writing. I hope it is not too depressing.
Let me begin with the word of the LORD, as penned by Jeremiah:
Be appalled, O heavens, at this, be shocked, be utterly desolate, says the LORD,
for my people have committed two evils;
they have forsaken me, the fountain of living waters,
and hewed out cisterns for themselves, broken cisterns, that can hold no water. (Jeremiah 2:12-13, RSV)
I have been studying and teaching over the past 18 months in the field of philosophy. Now, to be sure I am simply a neophyte in this field, my studies have been more along the lines of “tread water as fast as you can to keep from sinking” rather than any esoteric deepening of mankind’s understanding of itself. However, if I may say so myself, my studies have proven to be somewhat fruitful in that my eyes have been opened to the depths of understanding that I have hitherto been blissfully unaware.
As the old saying goes, “ignorance is bliss, when it is folly to be wise.” Or something like that.
The LORD revealed to Jeremiah two substantive sins: the sin of rejecting Him, and the sin of attempting to replace Him with a broken and useless substitute.
I have come to realize that the church is facing two equally critical sins today. Perhaps they are the same as the sins in Jeremiah’s day. They are certainly related.
In the language of philosophy, today’s church is facing a crisis of epistemology and ontology. Put those terms in “Freightdawg” language and what I am talking about is that the church is facing a crisis of knowing what is truth and how to determine truth on the one hand, and on the other hand it has lost its understanding of what it is supposed to be.
First, the church today has lost its confidence in Scripture. While there is much talk about listening to Scripture, and studying Scripture, and hearing the “Word of God,” much of what is being discussed is just a thin veneer of biblical language glued to a plank of particle board made up of human intuitions and interpolations. You only have to enter into a conversation regarding the role of women in the public worship service or the issue of homosexuality to discover how shallow this veneer really is. Passages of Scripture (both Old and New Testament) that have been viewed for centuries as being unambiguous are now discarded like yesterday’s newspaper. There are typically three reasons for excising certain passages of Scripture that are now seen as “controversial”: (1) the author of the passage was writing in a culture that was (according to the modern worldview) ignorant and repressive, therefore the writings of said author cannot be relied upon today; (2) especially in regard to the supposed writings of the apostle Paul, the passages which are viewed to be repressive and “unChristian” are delegated to the sub-apostolic time period, therefore nullifying their “Scriptural” authority, and (3) regardless of their inclusion in the Christian canon, these backward and repressive texts are superseded by the “progressive” nature of the Word of God in which the literal words of Jesus are supposed to take precedence over any previous or later misinterpretations of God’s ultimate will.
You see, we are to look beyond the text to see what Jesus REALLY meant, not look to the text to see what the Holy Spirit lead the New Testament (and, I might add, the Old Testament) authors to understand what the will of God is. But, this is all a mirage, a phantasm. We cannot move “behind” the text to find out what the will of God is. It is doubly dangerous to posit that we can determine what God’s “progressive” will would be, especially if that “progressive will” is seen to be in direct contradiction to his previous “revealed” will.
To bring in a picture from church history, what these neo-liberals are asking the church to swallow is a huge helping of Gnosticism, without the giblet gravy. We are not to trust the real Scripture, we are to seek some ephemeral, non-corporeal, ghostly “essence” of what Scripture should be.
And, amazingly enough, what these Gnostic-come-lately’s discover in their “proto-Scripture” looks exactly like them: postmodern intellectuals who want to be loved by everyone, accept every form of piety no matter how heterodox, and welcome every syncretistic practice and belief into the church no matter how foreign to the revealed Scripture.
This leads me to my second point: the church has lost its purpose. The church was never supposed to be a social club where all who wanted admission were granted membership simply upon the payment of annual dues and the memorization of the secret password. The church is the post-Pentecost identification of the “people of God” that formally dates all the way back to Abraham. This people is not identified by their desire to be a part of some earthly social organization, but rather they are identified by God’s choosing and their submission to HIS standards of belief (orthodoxy) and practice (orthopraxis).
Simply put, if you disagree with God, or you continually act in ways that are contrary to His revealed will, you cannot be a part of this “people of God.”
I have simply grown weary to the point of nausea with individuals who claim to have a high view of Scripture in one breath and then in the next breath (or in the next sentence) begin to explain why we cannot trust Leviticus or Paul’s letter to the Corinthians because these books or portions thereof violate some post-modern sensibility.
Either the author(s) of the Torah and the New Testament apostles were guided by God’s Holy Spirit or they were not. There really can be no middle ground, no “hedging” of our bets. We cannot have the revealed Word of God and at the same time look for another “intended” word of God. It is time the church demand of its leaders a firm commitment: in the words of Jacob Marley to Ebenezer Scrooge, “Do you believe in me or not?!”
The LORD told Jeremiah very succinctly: if you reject Him you must depend upon your own devices, your own strength, your own ability in order to survive. Realistically, all that means is you end up with a mess of broken cisterns. Those cisterns might sustain life on a minimal level, but nowhere close to the abundant life provided by the living streams of God’s Holy Spirit.
The church today is trying to exist by drinking muddy waters from shattered wells.
Let us go back to the pure water of God’s life giving words. Our eternal existence, and the future of the physical church, depends upon it.
Another of the very good questions posed to me by my on-line conversationalist has to do with Scripture (in fact, several are related to this subject). Hopefully I can do these questions justice.
The specific question posed was, “Where does the Bible teach sola scriptura?” I find that question fascinating for a couple of reasons. One, my questioner looks to Scripture for the answer to his question, and two, if you asked a room full of members of the Church of Christ where the Bible teaches sola scriptura they would more than likely answer that it is not necessary to know Greek in order to be saved. (Inside joke). The fact is that “sola scriptura” is a phrase that comes from the Reformation movement, and was coined by Martin Luther, if I am not mistaken.
But, the question is a good one – do the Scriptures teach that what is written is all that is necessary for man to know God and to be in a saved relationship with Him?
I would begin by quoting Moses in the last half of Deuteronomy 8:3, “…man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the LORD.” I chose that particular verse because it is the phrase that Jesus used to overcome the first temptation by Satan in Matthew 4:1-4. Clearly, Jesus knew and quoted Scripture (the Old Testament to us) as authoritative and final. He emphatically said that he did not come to abolish the law and the prophets, and that nothing from the law would pass away until he had accomplished all things (Matthew 5:17-18).
In regard to that law, two Psalms in particular point to the everlasting nature of the word of God and how it was revered and honored in Jewish faith – Psalm 19 and 119. Because of a diluted form of Marcionism that remains alive in the church today we as Christians sometimes fail to appreciate how important the books of the Old Testament are to our faith. As I was trying to communicate in my last post, I think this is one of the areas that needs “restoring,” even in, or perhaps especially in, the American Restoration Movement.
Moving further in the New Testament, however, we find statements such as 2 Timothy 3:16, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (RSV, emphasis mine). Once again, I believe that the apostle had what we refer to as the Old Testament in view here, as I am not sure what New Testament works would have been created and would have been accorded the value of “Scripture” at the time Paul wrote to Timothy. But notice – the words of God in Scripture are ALL that is necessary for a “man of God” to be complete! There is nothing else necessary – no special dispensation of the Holy Spirit, no latter day revelation, no continuing or “progressive” revelation. God’s word, labeled as “Scripture” (Greek, writing) is final, and fully efficacious.
Next I would turn to 2 Peter 3:15-16, in which Peter refers to the writings of “our beloved brother Paul,” in which he admits there are some things that are hard to understand, and then he continues to say, “…which the ignorant and unstable twist to their own destruction, as they do the other scriptures.” (RSV, emphasis mine). Now, at the outset I want to acknowledge that this is a problematic text for many people. They deny that Peter wrote the letter to begin with, and they certainly do not believe that Peter was equating Paul’s letters with Scripture. However, many, many scholars believe that the letter was indeed penned by Peter and that yes, he WAS equating Paul’s letters with Scripture, and we know that from a very early date both Paul’s and Peter’s letters were collected, copied, shared among congregations, and viewed as being authoritative and inspired words from God.
So, I believe (along with an innumerable host of others, both within and without the Churches of Christ) that the Bible, both Old and New Testament, teaches sola scriptura – Scripture alone.
I have other, non-biblical, reasons for holding to sola scriptura. When a group of people divests itself of the anchoring authority of Scripture the only result is an elevation of human hubris, which is another way of saying man turns his own fantasies into idols. Because the point of contention between my questioner and myself is (are) the differences between the Church of Christ and the Roman Catholic Church, I will select a neutral third party to illustrate my point: the Mormon Church.
The Church of Jesus Christ of Latter Day Saints is a perfect example of a group of people who have turned the wild, and dare I say, heretical visions of a human being into a gross caricature of the Lord’s church. The teachings of the LDS conflict with the Old and New Testaments on virtually every point, yet that does not disturb the Mormon faithful at all, because they are not bound by sola scriptura. This is what bothers me about attempting any kind of conversation with a Mormon – they will not, indeed cannot, conduct a conversation involving religion without referring to the Book of Mormon or the Pearl of Great Price or any one of the other “approved” writings of Joseph Smith or one of his followers. For a Mormon everything depends upon the “latter day” revelation (?) received by Joseph Smith, and which supposedly still continue through the president of the church, the prophets and the apostles.
[Interestingly enough, the LDS started as a "restoration movement" roughly about the same time period as Alexander Campbell and Barton Stone were doing their work. It seems that "restoration" was in the air and water of the early pioneers of the late 18th and early 19th centuries.]
You see, when you divest yourself of the power of Scripture to both teach and admonish, you become a victim of any powerful person’s whim and fancy. I do not stand over Scripture, I stand under it. I do not dictate what it means, I seek to allow it to dictate to me what I should be.
I am a firm believer in the power of tradition. I happen to be one of those who feels that one of the weaknesses of the American Restoration Movement is that we are a “traditionless tradition.” We have severed ourselves from the great river of Christianity throughout the ages, and I believe we have an impoverished liturgy and spirituality because of that ill-fated decision. However, and this must be understood by all who want to understand me, I would never place tradition over Scripture or even on the same level as Scripture. The value of tradition is to help us understand Scripture and to guide our attempts to honor and worship God. I have believed, do now believe, and as far as I know will always believe that Scripture is the sole source of my understanding of God, Jesus, and the church. I cannot allow any human being, no matter how saintly or holy he or she may be, to usurp that position.
Next up: I will continue my discussion of Scripture, especially in relation to the question of an open or closed canon and the authority of councils and the resulting creeds and confessions of faith.
I have been swamped by a mixture of pressing duties and an admittedly poor administration of time management. That has accounted for the paucity of posts over the past several weeks. However, now that I am in-between semesters, maybe I can do a little catching up.
One item of immediate business is to address some questions/comments that were made in response to my comments to the Churches of Christ. In particular is one rather animated individual who, at least in my initial impression, was genuinely off-put by some of my declarations. In subsequent comments it became more clear to me that while not quite so antagonistic as I had originally thought, this individual has some serious questions/challenges to the concept of restoration theology, and he provided me with a few of those questions. So, I have identified this individual as a generous antagonist: antagonist in that he clearly disagrees with me, generous in that he has engaged me with an accepting tone, albeit a pointed one. This is how it should be. If your position is not worth defending, it is not worth owning.
At the outset I want it clearly understood, however, that I am only defending MY position, and if you were to ask 100 other ministers within the Churches of Christ you would probably come up with 162 other opinions. That is because ministers within the Churches of Christ rarely agree, and even if they agree they have to share some unique twist or “improvement” on someone else’s opinion. So, I am not declaring divine inspiration here, but I do want to make my own understanding of the situation as clear as I can.
So for a general beginning, here is what I consider to be a very pertinent question:
So my question is, how do you justify the idea that there are 2,000 years of Christian history if the “true Church” left planet earth shortly after/during the apostolic era (who knows when?) and then popped up in the 19th century? Is it not more honest to suggest that your tradition only has less-than 200 years of history?
Perhaps a little background might be valuable. I was making the argument that the record of church history defended the use of acappella music as opposed to instrumental music. My interlocutor wondered, if the Churches of Christ disavow church history from “X” period of time up until Alexander Campbell “got it right” then how can we appeal to “church history” as a defense of acapella music in worship?
My answer in response to this and similar questions posed by the same individual is this: I do not believe the “‘true church’ left the planet earth shortly after/during the apostolic era (who knows when?) and then popped up in the 19th century.” I know there are some (perhaps many) within the Churches of Christ who do believe this, but my antagonist must ask them this question. As I do not believe the statement, I cannot defend it.
The phrase “true Church” is mystifying to me. That phrase communicates that there are true churches and false churches, real churches and fake churches, good churches and evil churches. The New Testament, continuing and building upon the Old Testament, communicates no such idea. In the Old Testament there were the “people of God” (sons of God, Children of Israel, the “faithful”) and there were “the nations.” In the New Testament we find this “people of God” being identified by a new communal name, “the Church,” but the concept is identical. There is “the Church” and there are the “nations” – those who either flat out disbelieve in God or who might accept that God exists, but who reject his commandments.
Now, within this Church there are a number of other “categories” that we might identify from phrases either found in Scripture or closely akin to terms used in Scripture. One would be schismatics, those who would divide the Church because of ego or some other non-doctrinal matter. John had his Diotrephes, Paul had his opponents in Corinth. These folks need to be disciplined, to be sure, but theirs is more a problem of ego rather than doctrine.
Another group would be those who would destroy the Church over matters of doctrine. Paul was much more severe with these individuals: Galatians is the best example of his address to these folks. However, there were some of these people everywhere Paul went – he told Timothy to watch out for Hymenaeus and Philetus. These two clearly had a false teaching related to the resurrection and Paul says they have “wandered away from the truth.” (2 Tim.2:17).
So, while we have schismatics and heretics, we only have one “Church.” While schismatics may seek to divide the Church, and heretics must be cast out of the Church, there can only be one “Church.” Jesus did not come to build many churches, but only one – His Church.
So, out of the dozens, if not hundreds, of “churches” in existence today, which is the “true” Church? Answer: the one that truly seeks to “love God with all of its heart, soul, mind and strength, and that loves its neighbor as itself” to borrow a phrase both from the Old Testament and Jesus’ teaching. The “true Church” is not defined by the name on the building, the legal documents that establish it with the state, the creed or confession that separates it from other “churches.” The true Church is the Church was created by Jesus, bought with his blood, and the one that lives its life in total surrender to the grace and command of God.
Now, please note: within that Church there may be many who are schismatics and heretics. The one group needs to be disciplined, the other needs to be removed. Just as with a human body, some diseases need to be cured; gangrenous limbs need to be amputated. In regard to the sheer number of “churches” in existence today that process appears to be impossible. But, I also believe in the power of the Holy Spirit and in God’s desire that His Church be as pure as is humanly possible. Therefore, I am a firm believer in, and defender of, the restoration movement.
However, let me be clear about this next point as well. The restoration movement that I see as my example did not begin with Alexander Campbell and Barton W. Stone. My example for the restoration of the Church began with the apostle Paul.
It is impossible to read Paul’s letters without noticing one overwhelming theme: Christ’s Church is to be focused on and lead by Christ. Just read 1 Corinthians and underline every mention of the names “Jesus,” “Lord,” “Christ” or any combination of the three. How many times in the prison epistles (Ephesians, Colossians, Philippians, Philemon) is the phrase, “in Christ” used? Paul was not concerned about creating, developing or maintaining a human institution. He was concerned about being a people devoted to Christ. Paul was the archetypal restorationist. I believe in “restoration theology” because it is what the apostle Paul taught. The closer we as humans get to Christ, the more we become the “true Church” of Christ.
And, so, to my generous antagonist I will say this in answer to his question: the “apostasy” that affected the church affected it in the first century, and has repeated itself in every century since. The “restoration” of that church started in the first century, and has been necessary in every century since. To the extent that the Church fails to be the pure bride of Christ in any generation it has “apostatized,” and therefore a “restoration” becomes necessary. This was true in Ephesus, Colosse, Philippi, Rome, Jerusalem and it is every bit true in every place where there is a Church in 2013.
I will continue with some other very good and thought provoking questions in the days to come.
P.S. – It occurred to me in re-reading this post that I did not address the second part of the question above. To conserve space I would simply say “yes, it would be appropriate to admit that our ‘tradition’ is only approximately 200 years old, if by ‘tradition’ you mean that movement which was popularized and promoted by Alexander Campbell, Barton Stone, and a host of others.” If, however, you mean by ‘tradition’ that we as a group of people seek to follow God the Father and Jesus as Lord in all that we do, then no, our tradition spans the entirety of history from the call of Abraham until today. Depending on the context and my audience, I will use ‘tradition’ in either sense, and in my opinion, justifiably so.
Note: I wrote the piece with the above title as an expression of some very deeply held feelings.
I was direct, confrontational, and perhaps “hyperbolic.”
Believe me, it cuts both ways. I have been accused of no longer being a Christian simply because I believe God gave the role of spiritual leadership to men.
But quite frankly I am tired of having to defend my own feelings. I never should have hit the “publish” button.
I deleted the post.
After a brief (although, in my mind, necessary) detour, I would now like to return to the series of posts I have been writing about my perspective on the current situation the the Churches of Christ find themselves in, and what I believe would be a biblical response.
In this entry I would like to discuss the relationship the Churches of Christ have had, and currently do have, with other churches in the Christian tradition.
To begin with, this subject has been a complicated one from the earliest days of the American Restoration Movement. The two men most frequently named as “founders” or “leaders” of the Churches of Christ (Alexander Campbell and Barton W. Stone) both believed with no hesitation that there were Christians within every denomination that existed in the early 1800s. It would have been simply unfathomable to these men to try to defend the statement that the church had “disappeared” from the face of the earth. The very point of their “restoration” movement was to call Christians who were in the denominations to leave those institutions, not because there was no way they could be Christian, but because these institutions demanded that the person be something else in addition to being a Christian. In order to be a Presbyterian (as both Campbell and Stone were) you had to subscribe to the rules of the Presbyterian church. Likewise the Methodist church, the Lutheran church, the Anglican or Episcopal church, and the Roman Catholic Church. In the early 1800s these denominations exercised far more “boundary discipline” than is exercised today, so it is hard for some people to understand the religious landscape to which Campbell and Stone were writing. The point that I want to make here is that neither Campbell nor Stone thought they were creating or re-creating anything. They believed in “restoring” the church, but that simply meant removing all the barnacles that had attached themselves to the hull of the great sailing ship “church.” In both of these gentlemen’s minds, if a person was to return to the teachings of the New Testament and New Testament alone, the resulting community, or “church” would be the pure New Testament church.
In my own very personal and, at least in my mind, educated opinion, the weaknesses of such ”pure” restorationist thinking has been adequately revealed. There were some historical and philosophical realities the Campbell and Stone either were unaware of or chose to ignore. Thus, the movement that they helped spawn has had more than its fair share of divisions and brutal intramural fights. We have certainly not lived up the the concept of uniting on the essentials and having charity in the matters of opinion. But this basic beginning point of Campbell and Stone must be understood for the Church of Christ to move forward.
Explained in the most simple way I know how, the Churches of Christ have moved through three stages in dealing with the denominational churches.
The first stage has been noted above. It is the stage of engagement. Both Campbell and Stone sought to engage the denominations with a simple plea – return to a point of time in history when there were no denominations. Hence the term “non-denominationalism” was born. Campbell and Stone saw that, for all the unity with the various denominations, what divided them was not the New Testament (nor, for that matter, the Old Testament), but the later creeds and, more specifically, the Confessions of Faith that each denomination held as a barrier between them and the rest of the Christian world. The original message of the earliest restorers was to simply remove those Confessions of Faith as tools of division. In order to communicate this message the early restorers engaged the leaders of the denominational world. They went congregation to congregation and house to house explaining their plea. And, by any reasonable measure, they succeeded wildly. Entire congregations severed their denominational ties and joined the “Stone/Campbell” movement to unite all Christians.
However, disciples of prophets very rarely follow closely in their leader’s footsteps. And so another
group of leaders emerged that believed if a person should leave a denomination, that meant he or she could not be a Christian if he or she was a member of that denomination. So, even during the lifetime of Stone and Campbell the second phase of the relationship between the Churches of Christ and the denominational world developed, and that was the phase of debate. Now, to be sure, Campbell was a master at the skill of debate. But his debates were never to destroy the enemy, they were designed to convince the doubting. This was not enough for this emerging set of firebrands. They believed the gains made by Campbell and Stone were impressive, but that they were not enough, and those gains had to be defended at all costs. Slowly, almost imperceptibly, the non-denominational plea espoused by Stone and Campbell was turned into call to enter into another denomination, the “Church of Christ.” A person could not be a Christian unless he or she adhered to each and every demand that a particular preacher, elder or editor saw was critical – whether it was baptism “for the forgiveness of sins,” the use of titles for ministers, paying ministers, using an instrument of music in worship, not partaking of the Lord’s Supper each and every Lord’s Day, having separate Bible classes for children, using women to teach Bible classes, supporting non-congregational “institutions,” and the list could go on and on. Each and every one of these topics became the fodder for debates, and for several generations a preacher’s skill was measured not by his spirituality or ministerial ability, but by how well he did in “debating the denominations.” Being labeled “soft on the sects” was enough to destroy many a good preacher’s reputation.
This then led to the third phase of relations between the Churches of Christ and their Christian neighbors, and that is our current situation. Many, although by no means most, of the members of the Church of Christ want to continue this position of ridicule/demean/hate the denominations. They have moved from being “non-denominational” to being “anti-denominational” in the worst possible sense of the word. They use words that are clearly not appropriate for a disciple of Christ to use in dialogue with someone of another belief. Quite frankly, they demonstrate a very unChristian attitude. However, on the other end of the spectrum there is a group that still wants to be identified as members of the Church of Christ but they have begun to embrace the main beliefs of the denominational world in an absolutely uncritical way. They hate all right, but they hate the Church of Christ. They ridicule the founders of the Restoration Movement every chance they get. They refuse to accept that anything positive has come from the heritage of the Restoration movement over the past 200+ years. They apologize for every perceived fault, and cannot wait to make fun of those who still believe in the premise of non-denominational Christianity. But, they stoically remain as ministers, elders and editors of “Churches of Christ” so that they can obtain some kind of martyr status by being criticized for their adolescent rejection of their spiritual father’s beliefs.
I have elsewhere stated that I am a staunch believer in the American Restoration Movement. I am a child of this movement, and, while I have been made aware of some of the presuppositional faults in the thinking of Stone and Campbell, I am never-the-less in awe of their spiritual foresight. They truly were prophets who could see 200 years into the future. Much of what the modern world is experiencing in the “Emerging Church” movement was pre-saged by Stone and Campbell. It is astounding for me to read of modern authors calling for a return to “apostolic Christianity” as if it were a novel idea, and Campbell and Stone were promoting that idea back in the early 1800′s. Just goes to prove the author of Ecclesiastes was correct – there is truly nothing new under the sun. But I digress.
While I am a child of the American Restoration Movement, I would like for the Churches of Christ to return to the ideal promoted by Stone and Campbell, and that was the process of engagement. I want to see us be able to engage the denominational world, but at the same time be secure enough in our own convictions that we do not embrace the denominational world. I hope it goes without saying that I reject the ridicule/hate position uncategorically.
As I close I want to make two final comments – to which I will return in depth in my final post in this series. One, we cannot honestly engage other faith traditions if we do not have a healthy understanding and appreciation of who we are. This is where I have such a deep seated distrust of and dislike of certain “leading ministers” in the Churches of Christ today who have virtually thrown the Restoration Plea under the bus. We cannot sit down at the table to have a dialogue with other faith traditions if we pathologically hate our own. To have a conversation in which we agree wholeheartedly with everyone around is is not a dialogue, it is a multi-person monologue.
But conversely, we cannot engage other faith traditions if we do not have a healthy understanding and appreciation of who they are. Truth, I have come to understand, does not reside only in one church building. I have been deeply touched and formed by a Lutheran (Dietrich Bonhoeffer, my favorite theologian), an Anglican (C.S. Lewis, although I’m quite sure he would not be an Anglican today), several Roman Catholics (Henri Nouwen, Thomas Merton, several others), a Baptist (Glen Stassen) and a number of others, some of which I know their traditions (Anabaptist, Mennonite, United Church of Christ) and some of which I do not. I can only come to the table to begin a dialogue with them if I first understand who they are and what they believe, and not to belittle or ridicule that faith, but to learn from it and grow from it. Just as I would hope they would come to hear me, and to learn from me and to grow from me.
So, my question is do we engage, debate, hate or embrace? In my most humble, but undeniably correct opinion (since, after all, this is MY blog), we have participated in the middle two for far too long and the last is just pure kissy face narcissism. Let us return to the process of engagement. And it is to that goal that I will direct my concluding thoughts.
Sometimes life is just stranger than fiction. Sometimes you want to make something up and even what your imagination can create does not equal what occurs in 3-d real life.
As I was contemplating the next step in my series of personal reflections on the Churches of Christ I happened to come across this blog post: The post is a scathing indictment of the Churches of Christ and an attempt to explain why “so many” young ministers are leaving the Churches of Christ. Note that I am not recommending the post, but I am providing a link so that I am not accused of sensationalizing or misquoting a source.
I was going to deal with another subject, but I simply cannot let this blog post go unanswered. Because it touches on the subject I was about to address, I will respond to this post here first, and then return to the series as I had originally intended it.
First of all I am simply staggered by the attitude revealed in the title of the post. “My problem is not me, my problem is you. You are the source of my angst, my anger, my feelings of insecurity and sickness.” Now, I am well aware of the technique of creating a title that is hyperbolic – extreme – in order to gain attention. However, I do not think that is what the author of this particular piece is doing. I think he is being honest and up front: the problem with many ministers who are leaving the Churches of Christ is the Churches of Christ. The ministers themselves do not have any hang-ups, psychoses or spiritual issues. They are perfect – God’s own gift to the religious world. The problem is the sick, broken, misogynistic and moribund Church of Christ.
What are the main grievances that this author identifies as being the reasons these ministers are leaving the Church of Christ? He lists three: the refusal to allow women to take a leadership role in worship and in church governance; issues with leadership; and the refusal to allow instrumental music in worship which he sees as the main symptom of an unyielding adherence to tradition. That is it. Churches of Christ can be completely defined (and dismissed) in these three categories – misogynistic patriarchalism, an unthinking allegiance to acapella music, and stodgy leaders.
I really do not know where to begin in critiquing this attitude. Words simply do not suffice. “Narcissistic” comes close, but I think this even exceeds narcissism. I believe this type of “blame the Church for my issues” reveals a pathological hatred of the Church and that is something that will not be healed by simply pulling up stakes and leaving the Church of Christ for some other “greener pasture.”
To begin with, those who share these feelings (and judging by the comment section, quite a few ministers do feel this way) believe that they are so smart, so spiritual, so welcoming, so egalitarian and so important that the Church of Christ simply will not survive if they leave the fellowship of the Churches of Christ (at least, they hope it won’t so that they can be proven correct). The young ministers of whom this author and others who share his opinion speak are always described in the most glowing terms: they are well educated, they are erudite, they are deeply spiritual, yet they are conflicted by powers that are beyond their control, they are victims of a brutal and uncaring system that does not recognize their brilliance. Notice how those descriptions frame the antagonists of these poor, misunderstood spiritual giants. Their opponents are ignorant – even if an opponent has the same or greater degree of education it is defective. The opponents do not care about the Spirit; they are slaves of the carnal and only care about power and patriarchy. Their opponents are mired in the muck and mud of a tradition that stifles any kind of creative thought or ministry. This is not a battle between two different approaches to biblical interpretation, this is a battle between the Archangel Michael and the beast from the depths of the abyss.
The main problem I have with this scenario is that it is so abjectly wrong on so many levels.
First, I do not dispute the degree of education that these ministers have obtained. They are very gifted scholars. I will grant that. I will also grant that these ministers are deeply spiritual. I will not deny that that they have come to their conclusions honestly (but I will challenge the correctness of those conclusions). But why does that mean that their opponents are ignorant hayseeds? Why must someone who believes in male spiritual leadership always be portrayed as some kind of knuckle dragging Neanderthal who just came crawling out of his cave? There are many brilliant theologians, both within the Churches of Christ and outside of the Churches of Christ, who hold to the pattern of male spiritual leadership and their degree of scholarship simply cannot be dismissed with a contemptuous sniff and wave of the hand.
And, just for the record, a great many of the staunchest defenders of the concept of male spiritual leadership are females, both within the Churches of Christ and outside of the Churches of Christ. These women are virtually always ignored in the rants and screeds produced by these super-spiritual apostles of egalitarianism. The claim in this post is that women are made to feel like “second class citizens” in a church where men are expected to lead. I have lived my entire life in the Churches of Christ and I have never served or worshipped in a congregation that suggested that women were second class citizens. Were there women in those congregations who felt that way? Maybe – there were undoubtedly men who felt like second class citizens as well. The point is that is not the official, nor unofficial, position of the Churches of Christ and those who make this accusation need to apologize to the men and women who directly and emphatically teach otherwise.
In one of the truly stunning ironies of this whole discussion, it is the egalitarian males who are turning the female defenders of male spiritual leadership into second class citizens. These egalitarian males reject the arguments and silence the voices of those females with whom they disagree. If you are not a liberal female androphobe you simply do not matter to these men.
In regard to non-instrumental music, or a preference for acapella music, this subject has been beaten to death over the past 100 years or so within the Churches of Christ/Christian Church split. What the proponents of instrumental music refuse to acknowledge is that there are a number of other Christian faiths who do not use instruments, and they use the same arguments a put forward by leading scholars within the conservative Churches of Christ – i.e., the New Testament does not authorize the use of instrumental music, and the history of the Christian church clearly demonstrates that the use of instrumental music in worship is a descent from, not an ascent to, a more pure form of praise to God. But this gets back to the intelligence and education issue once again. Those who defend the use of acapella music in worship are just a bunch of ignorant, misguided fools, and if they could ever just sit down and get some real education they would find out that these young ministerial mavericks are absolutely correct and almost 2,000 years of church history can be re-written.
Yeah, that Harvard degree that Dr. Everett Ferguson earned was just a worthless piece of paper.
In regard to tradition and traditionalism, I will agree that the second is bad, but the first is absolutely necessary for the healthy functioning of any community, secular or religious. Those who leave the Churches of Christ because of the traditions within the Churches of Christ will do one of two things. They will either join another group that has just as formal and rigid a set of traditions as the Churches of Christ (albeit different ones), or they will go off and begin a new community of worshippers who will, within the first generation create an entirely new set of traditions that will become just as rigid and inflexible as the ones that now considered so repulsive. The only difference is that in the first scenario the ministers will choose a new set of traditions to form their worship, and in the second scenario they will create the new traditions. But they will not be able to eliminate any sense of tradition. If they were able to do so they would become the most psychologically damaged people on earth. We cannot live without our traditions.
I realize this post has been uncharacteristically harsh. Believe me, I have edited down what I had originally intended to say. But I am sick of this condescending, narcissistic, pre-adolescent criticism of the Church of Christ by a bunch of self-identified spiritual heroes. When I hear someone unreservedly and unapologetically blame others for their problems I immediately think of a spoiled rotten two year old child. When I hear these ministers say, “I have a problem and it is all your fault” all I can think about is a generation was raised in which every team got a first place trophy and every player received a most valuable player medal. This staggering sense of entitlement is almost beyond comprehension when I see it in the secular world, but to hear it from those who have proclaimed an allegiance to the crucified Son of God?
To quote a phrase from a popular movie a few years back: I’m mad as hell and I’m not going to take it anymore.
Do you have issues with the Church of Christ? Fine – so do I. I’ve had issues with the Church of Christ beginning with the day that I wanted some crackers and grape juice and my parents told me “no.” But if you have issues with the Church of Christ and you cannot see where you can conscientiously stay as a part of the fellowship then at least have the courage of your convictions and leave. Just get out. Say goodbye, and don’t expect us to turn out the lights when you leave.
If you have issues with the Church of Christ and you feel like you can be a constructive voice within the fellowship to lead the fellowship to greener and more healthy pastures, then by all means share your voice. But, in doing so make sure that you do not insinuate that because someone disagrees with your conclusions that they are ignorant, or a knuckle-dragging troglodyte, or a moribund traditionalist.
In other words, you might want to use some of your brilliant intellect, effusive education and profound spirituality to consider Matthew 7:1-5.
(Note: I have corrected one section of this entry. I had misquoted the three points the author made regarding the reason why ministers are leaving the Churches of Christ. His three points are women’s role, leadership, and traditionalism. Earlier I had listed women’s roles, acapella music, and traditionalism.)
This series has been building, like a slow developing thunder storm, for the past few months. I have been reading several recent and not-so-recent books on the changing face of Christianity among American teenagers, and while the material does not focus exclusively on young members of the Churches of Christ, I feel that the substance of the books very accurately describes the situation within the Churches of Christ. I also sense a paradigmatic change in American culture; one that has already started and if I am correct, will be made virtually unchangeable subsequent to the next presidential election in 2016. Theologically speaking, I have been working carefully through the book of Revelation for a college class that I am teaching. Reading and hearing the word of Christ through John has re-ignited a fire in my bones regarding the fate of the Lord’s church. When these issues are combined with the already observable changes in the religious landscape of our narcissistic 21st century I believe the result will either (a) utterly destroy what is already a weak and beggarly religious institution or (b) prove to be the furnace of purification for a vibrant church that is unduly burdened with generations of worthless slag.
Where to begin?
Let me say that as I currently envision this series, the beginning will be a discussion of the relationship that the Churches of Christ have had with the political realm of the United States from the time of Barton Stone and Alexander Campbell down to the current day. If history is prediction, the church must learn from her past and be prepared for the future.
Second, I want to gaze in my crystal ball and hazard some projections as to where this country is headed in terms of economics, and what those predictions might have in store for the life and work of the Churches of Christ.
Third, I want to examine the tenuous relationship that Churches of Christ have maintained with the rest of the religious world, and in particular, the surrounding churches that proclaim allegiance to Jesus and yet hold to doctrines and practice actions that make it difficult, if not impossible, for members of the Churches of Christ to claim fellowship with these groups. That, and also work on creating shorter sentences.
And, finally, hopefully, I can wrap everything up in one whiz-bang finale.
I will attempt to keep these posts somewhat close to my average of 1,200 – 1,300 words or so (give or take a few hundred) but they will not be your typical sound-bite size post. I will have a lot of ground to cover in a brief time, so I will generalize when possible and document when necessary.
I cannot promise a time-line either, as much as I would like to. My work load this semester (teaching 4 university courses plus a growing campus ministry) has stretched me to my limit. Yet, this blog is a passion of mine, so I will attempt to tend to this series with due diligence.
For my brothers and sisters within the Churches of Christ, I would love to have your comments, questions, and observations. For those outside of the fellowship of the Churches of Christ, I would also appreciate hearing from you – how do you see your faith group in this discussion and how accurately do you see my observations? To everyone – thank you for reading and especially to those of you who follow this blog on a regular basis. Your support is humbling, and I strive as my goal to create and share valuable material for you to ponder and either accept or reject as you see fit.
A word about surrender. Surrender does not mean that you fight to the last drop of blood of the last man and then call it quits. That is called, “being defeated.” The only way surrender can actually be defined as surrender is when the person, or persons, doing the surrendering actually have the capacity to keep on fighting, and possibly of even overcoming, their enemy. Surrender is taking your entirely healthy team and walking off the field in the third quarter when you are only down by a field goal. Walking off the field when you are down by 7 touchdowns, there is only three seconds left in the game and you are down to 8 players is not surrender. Let’s be honest about our terms.
A word about apocalyptic. An apocalypse is a written account of a special vision given to a messenger of God relating to an explanation of the reality of human events as seen from heaven’s perspective. It also contains a message about future judgment – of reward for the obedient faithful and punishment for the rebellious guilty. Apocalypses were written to encourage the faithful to keep the faith, to look at things from heaven’s perspective and not from the perspective of the world. Apocalypses are ultimately about victory. God is in control, even death cannot change the eventual outcome of the game.
So, why speak of an apocalyptic surrender? Simply this – the only way to achieve victory from the point of view of heaven is to quit playing the game from the world’s point of view.
In other words, surrender whether it looks like you might still win or you are hopelessly overmatched. Because, ultimately, if you win according to the world’s rules you will lose according to God’s rules.
I think the church needs to learn this. I think the church needs to learn how to surrender. We need one huge, global act of apocalyptic surrender.
We need to quit playing the game according to the rules of the world. We need to quit trying to make the church more pleasant, more attractive, more relevant, more beneficial, more consumer friendly. The one who established the church died on a cross, for crying out loud. And we are trying to “attract” people by making that cross – more attractive??
We need to quit playing power games. The world will not be transformed by political machinations. We can legislate until we are blue in the face and all we will accomplish is a deeper shade of blue. Jesus surrendered every form of power except the power of selfless surrender. In other words, Jesus embodied apocalyptic surrender. He looked at victory from God’s point of view, and transformed the concept of power to the idea of submission.
We need to quit playing public relations games. We need to regain the moral capacity to call sin, sin. We need to realize, and confess, that we are sinners – every stinking wretched one of us. We cannot be forgiven until we are condemned, and we cannot be condemned if we have eliminated the concept of guilt. But, when we say that sin exists and that we are guilty of sins as well as every other person is guilty of sins we violate every principle of public relations. Public relations demands that we whitewash over our own sins (to create and maintain a healthy “self-esteem”) and to whitewash over the sins of others (to create and maintain healthy inter-personal relationships.)
Apocalyptic surrender demands that we have a complete reevaluation of our behavior. We, as disciples of Christ, need to change not only the way we act, but even the way we think. In apocalyptic thinking losing is winning and winning is losing. We become victorious through surrender. The Lion of the tribe of Judah is the Lamb who, though slain, stands as conqueror.
I must admit, I’m not exactly sure how to do this. I am far too much a creature of the modern world. I just know that I need to quit. I need to surrender.
And at the end of the journey
We shall bow down on bended knee,
And with the angels up in heaven
We’ll sing the song of victory.
(from the song, “We Shall Assemble”)