Undenominational Christianity
Undenominational Christianity UNDENOMINATIONAL CHRISTIANITY
By J. P. SEWELL
(Text Colossians 1:18)
"And he is the head of the body, the church: who is the beginning-, the first born from the dead: that in all things he might have preeminence."
(Introduction)
The word church in the New Testament is translated from ekklesia and means "called out," "assembly" etc. It might refer to any kind of "called out," meeting or "assembly" or "congregation." The ekklesia of the Lord would be the "called out," the "assembly," the "congregation" of the Lord, and refers to those people who have been called by the Lord through the gospel out of the service of Satan and sin into the service of God and righteousness. The idea is indicated in John 15:18 -J'.). "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." God's church. ekklesia, consists of those chosen out of the world, all of them, without exception of one single one. The word church has three phases of meaning in the New Testament. First, it is applied to local congregations or called out assemblies of the Lord, as in Acts 15:11. "And he went through Syria and Cilicia confirming the churches." When it is used in this way it carries with it the idea of organization, that is, the idea of the "called out" of given community organized together after the New Testament pattern for the worship of God and the service of humanity. Acts 14:23, "And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed," Acts 15:4, "And when they were come to Jerusalem, they were received of the church and the apostles and elders, and they rehearse! all things that God had done with them." Acts 15:22, "And it seemed! good to the apostles and the elders, with the whole church, to choose men out of their company, and to send them to Antioch with Paul and Barnabas; namely, Judas called Barsabbas, and Silas, chief men among the brethren:" Second, it is used in reference to the local congregations or churches in a given province or political division. Acts 9:31, "So the church throughout all Judea and Galilee and Samaria had peace being edified; and, waling in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied." 1 Corinthians 16:19. "The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house." 1 Corinthians 8:1. Moreover brethren, we make known unto the grace of God which hath been given in the churches of Macedonia." Third, the word is employed to designate the entire congregation of the Lord, all of the called out of the earth. Matthew 16:18, "And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it." 1 Corinthians 1:18, "And he is the head of the body, the church: who is the beginning, the first born from the dead; that in all things he might have the preeminence." When the word is used with its second and third phases of meaning, that is to refer to the churches in a given territory or to the universal church it does not carry with it any idea of organization. There is no suggestion or intimation in the word church, or otherwise in the New Testament, that God willed the organization of the congregations of any territory or of the entire world in any manner. There is no suggestion of any kind of church organization other than the local congregation. This idea of the church is presented in numerous figures of speech in the New Testament. We have the vineyard, with Christ the husbandman and the called out as the vines. There is the vine and the branches, Christ the true vine, and each saved individual a branch in the vine. Then we see the sheep-fold with Christ as the great shepherd and the redeemed as the sheep. Again it is presented as a sheep-fold with Christ as the door by which the sheep enter. The idea is presented in the figure of a family with God as the Father, Christ the elder Brother and all of the "called out'' as brothers and sisters in the family, heirs of God, joint heirs with Christ. And then we have the figure of our text in which the church is presented in the figure of a human body with Christ as the head and the saved as members of the body. In all of these figures we have the picture of oneness, unity and harmony. The idea of division is not once suggested. We do not see the picture of a vineyard divided up into hundreds of separate distinct and different blocks, each one conducted in such a way as to conflict more or less with all of the others. We see a great vineyard all arranged in the most harmonious manner, conducted under the direction of one husbandman and for His glory. We do not see Christ as many vines with distinct separate clusters of branches in each vine, each of these vines growing and operating in such a manner as to conflict with all of the others. We see one great glorious vine, Jesus, the Christ, with every redeemed soul a branch in Him, saved and sustained by Him, and bearing fruit for Him. We do not see a sheep-fold divided up into several hundred small flocks, each being conducted by different shepherds and in competition and conflict with each other. We see one great wonderful sheep-fold with one shepherd, Jesus Christ. We do not see several sheep-folds with as many different doors. We see one fold with one door, Christ and all the called out entering through that door. We do not see in the divine picture several hundred different distinctive families, each one more or less at variance with all of the others, each one with a distinct government of its own, all claiming the same father and every child in every family claiming Jesus Christ as his elder brother. We see one great harmonious, affectionate, united family, with God as Father and Christ as elder brother, all working together for the finding and adoption of other children. We do not see five or six hundred separate distinct human bodies, each one with its group of members and out of harmony with all of the others, Christ trying to head all these warring, contending, fighting bodies at the same time. We see one body with one head, Christ, and every saved individual on earth a member of that body, all of the members working together under the control of the Head, each one supplying its part to. the protection and growth of the body. In all of these divine pictures there is not the faintest intimation of a suggestion of division, of denominational Christianity. In all of the pictures there is oneness, harmony, co-operation, undenominational Christianity, everywhere. A THEORY
There is widespread in the world today a very popular theory that it is perfectly right and proper for those who believe in Christ and are trusting Him for salvation to be divided into several hundred denominations, each one different in faith and practice from all of the others, and all of them more or less in conflict with each other. What man has not heard some preacher or other, professed Christian, in prayer fervently thank God that there are so many churches that every man may find one to suit his own notion or faith? This theory is very clearly presented in the "union meeting" idea and practice. The various denominations of the neighborhood decide that a special campaign should be conducted for the salvation of souls. They call a meeting to consider it. The suggestion is made that they set aside all denominational distinctions, all of the things peculiar to each denomination, the things which separate them, and unite for a vigorous campaign of a certain number of days for the salvation of the lost It is agreed that many more souls can be saved by this united effort. May I ask; if all these denominational distinctions, the things that separate them from each other, can be set aside in the interest of union for the days of the meeting, why can they not be set aside for all the days to come? May I ask further; if more souls can be saved by a united effort during the days of this meeting could not more souls be saved by continuing the union through all the days? But consistency has a very small place in modern denominational Christianity.
All of the denominations join in talking, advertising and making preparations. Well known evangelist, singer and workers are secured. Great audiences are present at the first services eager with interest. The best of psychological methods are used. The evangelist pictures the awfulness of sin, the goodness of God, the grace of Christ, and the beauty of holiness. The people are invited and urged to accept Christ. Hundreds of them in all sincerity accept all they are taught and do all they are told to do. They are told that they are saved, redeemed, forgiven, converted, regenerated. If this is true they are members of the church, the church of Christ, the church of God, the only church we read anything about in the New Testament. In the very process by which they were (if they were) saved, redeemed, forgiven, converted, regenerated they became members of the church. Please consider carefully Acts 2:36-41; Acts 2:47. "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles. Men and brethren, what shall we do? Then Peter said unto them, Repent and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, save yourselves from this untoward generation. Then they that gladly received his word were baptised; and the same day there were added unto them about three thousand souls And the Lord added to the church daily such as should be saved." Those people heard the gospel, believed the gospel, obeyed the gospel and the Lord saved them and added them to the saved, to the church. They continued where God put them. They did not divide up. They did not join anything else. Please listen to Verses 42- 4(1. "And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and .signs were done by the apostles. And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to bouse, did eat their meat with gladness and singleness of heart." With the great event and facts described in these scriptures in our minds let us now come back to our union meeting. It is the closing night. The converts have been invited to occupy the front seats. Here they are hundreds of them. The evangelist makes a talk as follows: "We have had a great meeting. The Lord has abundantly blessed us. Hundreds of people have been saved. Our hearts are full of gratitude and joy. I now turn the meeting over to the local pastors." If he is correct what have we at this point? Exactly what Peter and the others had at the close of that wonderful Pentecost meeting, hundreds of saved souls, members of the church, added to it by the Lord himself, all united and standing together. But denominationalism cannot permit this duplicate of the New Testament conditions to continue. The pastors of the several denominations one by one make about the following speech: "We have indeed been wonderfully blessed. God has gloriously worked in the saving of so many souls. I now open the doors of my church and invite all of these saved people who desire to enter my denomination to stand over here with me." In response to each invitation a number separate themselves from the others and stand with the denominational preacher. The last preacher has spoken. Our New Testament picture is destroyed. Denominationalism stands forth. These hundreds of people were united—they were one body. Now they are divided-- they are many bodies. This is denominationalism. DOES IT PLEASE GOD?
No scripture in addition to the ones quoted should be necessary for those who accept the Bible as it is in deed the word of God, but I invite you to consider earnestly and prayerfully with me a few others. I urge that we seek for God's will, for the truth as He has revealed it. Nothing else will save. In Eph. -1:l-(i, we read. "I therefore, the prisoner of the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with long suffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye also were called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all. who is over all, and through all, and in all." The vocation of the Christian is a serious calling. To walk worthy of it requires care and prayer. ''Endeavoring to keep the unity of the Spirit in the bond of peace."is one of the things required by the Lord. Can we claim that our endeavor is very strong when we accept the divided condition of denominationalism as a matter of course, give our consent to it, and even thank God for it? Can the closing procedure of the union meeting be classed as a very strong endeavor "to keep the unity of the spirit in the bond of peace?" In the foregoing passage we are given by the Holy Spirit through Paul a picture of the church, "the called out", "the assembly of the Lord," as God saw it and desired that it should be. That picture show; oneness, unity, harmony in every detail. "One body." The
Holy Spirit says, "There is one body." He says this just as emphatically as He says there is "one Lord," "one God." Denominationalism divides believers in Christ into hundreds of bodies. Does it please God? "One faith, one baptism." This ' is God's emphatic declaration. Denominationalism says, "several hundred faiths and a number of baptisms." This difference is too radical, too definite and clear cut to be passed by with a mere shrug of the shoulder and an "Oh, well, it doesn't make any difference." There must be a decision between God and denominationalism.
Let us now read 1 Corinthians 1:10-13. "Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I am of Apollos; and I of Cephas and I of Christ. Is Christ divided? Was Paul crucified for you? Or were ye baptised in the name of Paul?" It will be difficult to find a more accurate description of modern denominationalism than Paul by inspiration gave in this passage. But Paul did not accept the situation which he found. He did not pass it by as a light insignificant thing. He condemned it even with sarcasm. "Is Christ divided? Was Paul crucified for you? So were you baptised in the name of Paul?" Then why are you divided up into little groups calling yourselves Paulites, Apollosites and Cephasites? In this you certainly do not "speak the same thing." You are not "perfectly joined together in the same mind and in the same judgment." And what he said applies with all of its divine force to the same condition today.
I urge you to consider carefully and prayerfully a few other divine statements which I shall present without comment. Colossians 2:18-19. "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and nut holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." Ephesians 4:1416. "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive: but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." Romans 12:4-5. "For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members of one another."
Please do not forget that in these passages we have a picture of the church as God saw it, as He desires it to be. "But," you say, "what can we do about it? Would you have us all join your denomination and thus do away with division and denominationalism?" I answer, not at all. In the first place I have no denomination. I do not belong to one. I have never joined one. You remember do you not, that wonderful Pentecost meeting about which we read not long since? Peter preached Christ. The people heard, believed and obeyed. God saved them and added them to the church, His church. As members of the church, the one to which God added them, they continued steadfastly in the worship of God and the service of humanity. This is where my brethren and I stand today. We have believed and obeyed the gospel. We are trusting God for salvation through Christ and for membership in His church. We have joined nothing else. Locally we are organized into churches after the New Testament pattern. These local churches are entirely independent under God to study, understand and practice His word. They are not organized together in any way. They do not constitute a denomination. You could not join our denomination. There is no such thing. You can do just what those people did on Pentecost and what all of the converts about whom we read in the New Testamerit did. You can stop where they stopped. If you will do that you will be what they were, a Christian only. You will not be responsible for the division that exists among believers. This is what my brethren and I are trying to do. This is what we are free to do.
ALL SPIRITUAL BLESSINGS ARE IN CHRIST
Our Father has no spiritual blessings for human beings that may not be enjoyed in Christ, in His body which is the church, without membership in any denomination. Ephesians 1:3, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ." In Him we may enjoy the remission of our sins. Ephesians 1:7, "in whom we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace."
In Him we may be free from condemnation. Romans 8:1, "There is therefore now no condemnation to them that are in Christ Jesus."
In Him we may be sealed with the Holy Spirit. Ephesians 1:13, "in whom ye also trusted having heard the word of the truth, the gospel of your salvation, in whom, having also believed, ye were sealed with the Holy Spirit of promise."
In Him our prayers are heard and answered. John 15:7, "If ye abide in me and my words abide in you. ask whatsoever you will, and it shall be done unto you."
In Him we are prepared for death. Revelation 14:13, "And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord, from henceforth: yea, saith the Spirit that they may rest from their labors; for their works follow with them." The multitude who heard, accepted and obeyed Christ as he was presented to them by the Holy Spirit through the apostles on Pentecost, were forgiven, saved, and added to the body of Christ; the church, by the Father. In this relationship they enjoyed all of the blessings God has for us in the world and were prepared for death and heaven without joining anything of any kind. The same is true of the many thousands of other converts about whom we read in Acts of Apostles.
All of the dividing up and organizing and planting denominations began long after the close of the. ministry of the Apostles. It has no sanction of any kind in the New Testament.
STRANGE PLANTS TO BE ROOTED UP
The church the body of Christ will stand. God will save it. Its glory will fill eternity. But he will destroy the strange plants planted by men. Matthew 15:13, "But he answered and said, Every plant which my heavenly Father planted not, shall be rooted up." My brethren are Christians only. They have joined nothing of any kind. They have accepted the Lord Jesus Christ and in Him they worship God and serve their fellows. In this position they are entirely free from any responsibility for the divisions that exist. There is no denominational wall around us. All Christians on earth, all who have believed and obeyed Christ, are our brethren. There is nothing around us to separate them from us. They may have fellowship with us at any moment without joining or coming into anything. We are separated from all denominational believers by the walls which they have erected about themselves. They are separated from each other by these same walls. Our plea is for these walls to be torn down, for all who believe in Christ to be left free under God in their local congregations to study, understand and practice the word of God, without the intervention of denominational authority or consideration for denominational creeds or confessions. It is this freedom that constitutes the greatness of our plea. No, we are not perfect. We would not claim that we have discovered all divine truth or that we perfectly practice that which we have found. But each of the thousands of congregations standing with us for this great plea is absolutely free from all human authority, free under God to study, to understand and to practice any and all truth revealed in God's word. It is this freedom, I repeat, that constitutes the glory of our plea, the greatness of undenominational Christianity.