Truth Magazine

By Robert F. Turner

Augustine (354-430), Bishop of Hippo and renowned theologian, was also the father of a concept of grace that laid the background for many false doctrines of our day. If you are studying “free will,” “depravity,” “miraculous conversion,” “faith only,” “enabling power within the saint,” or “impossibility of apostasy,” you should do your home work on this man’s teaching and influence upon the “Christian” world. I recommend History of the Christian Church, by Philip Schaff (Vol. 3, Eerdmans), but I warn you Schaff is a Reformed scholar, deeply steeped in Calvinism and the Historic concept of “church.” If time and inclination permit, tackle Basic Writings of Saint Augustine, edited by W.J. Oates (Baker Book House, reprinted 1980).

According to Augustine, Adam in Eden possessed freedom of will, to do good; reason, to know God; and the grace of God. By “grace” he meant an “enabling power” without which Adam could not persevere in good. Augustine said the consequences of Adam’s sin were: (1) Loss of the freedom of choice; (2) Obstruction of knowledge (right understanding); (3) Loss of the grace of God, meaning loss of the power which enabled man to perform the good he willed: (4) Loss of paradise; (5) Concupiscence (the predominance of flesh over spirit); (6) Physical death; and (7) so-called “original sin” or the hereditary guilt which passed to his posterity. With Augustine, this is the “native bent of the soul towards evil;” so says Schaff.

This concept, while not entirely originating with Augustine, was given prominence by his great influence on theology. His controversy with the British monk, Pelagius, became the “issue” of that day and for generations to come. A preponderance of earlier church writers had argued “free will” on the part of man — had in fact charged that denial of free will was a mark of heretics. But now total depravity, necessity for miraculous “grace” (i.e., power), etc., became orthodox teaching. Any who questioned this was branded “Anti” — excuse me, I meant “Pelagian.” (Name-calling is an ancient substitute for reasoning.) At a much later date the Roman Catholic church developed their doctrine of “works of supererogation;” and Reformers reverted to Augustinian theology, reemphasizing a miraculous operation of the Holy Spirit in conversion. John Calvin’s Christian Institutes (first published 1536) systematized the Augustinian concept, deeply affected about eighty percent of the “Protestant” churches, and produced the “evangelical” type of “conversion” common today.

A careful look at current articles on salvation and perseverance reveals traces of Augustine’s erroneous definition of grace as an “enabling power.” God did, as an expression of His grace, give a measure of the Spirit necessary for the working of miracles (Rom. 12:6; Eph. 4:7). By extension or metaphor the gift itself, or various blessings of God, may be called “grace” (1 Cor. 15:10; Acts 6:8). But this is a far cry from saying “grace” is an “enabling power,” or assuming that salvation by grace necessitates some direct or immediate operation of divine power on the subject.

“Grace” is a benevolent attitude or disposition; good will, and favorable intentions (cf. Lexicons; and Moulton & Milligan). The Greek, charis is not always clearly differentiated in meaning from chara (joy), and has a tangent meaning,”thanks, gratitude.” Evangelicals abuse the word when they refer to their “experience of grace” — as a “better felt than told” power by which they are miraculously regenerated. And “our” brethren misuse the term by applying it as an “enabling power” by which Christians persevere.

Paul wrote of God “who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal. . .” (2 Tim. 1:9, emph. mine). Grace is an attribute of God, like love, mercy, truth, and justice. The “glory” of God is His essence, so that a manifestation of His characteristics “glorifies” God. Now read carefully, “And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth” (Jn. 1:14). The supreme manifestation of deity (Jesus Christ) is the supreme manifestation of “grace and truth.” From God’s eternal nature came the love and mercy that offers salvation to all mankind, “according to the eternal purpose which he purposed in Christ Jesus our Lord” (Eph. 3:11).

“God so loved the world that he gave his only begotten son. . .” We should do more than counter “faith only” advocates when we read that verse. We should recognize the eternal grace of God which gave the world a Savior (1 Tim. 4: 10). Salvation is the “gift of God” (Eph. 2:8): not a “Watkin’s liniment” reserved for special cases, apply when needed; but Christ on the cross, the means of redemption for all mankind. Check the following emphasis against the context of Romans 3. “All have sinned . . . being justified . . . by his grace through the redemption that is in Christ . . . a propitiation . . . for the believer.” We receive God’s grace by coming to Christ and abiding in Him. The “enabling power” is in the good news (gospel) of Christ (Rom. 1: 16), whom the world is invited to receive (Mk. 16:15-16).

God’s grace benefits the alien sinner when he ceases to be an alien – when he comes to Christ. Christ’s blood (sacrifice) paid the penalty of sin, so that God can be just, even as He declares one free of guilt (Rom. 3:26). By the same principle, having come to Christ, man continues to be benefitted by God’s grace – to the extent he is faithful to Christ. That is the essential meaning of the much controverted passage in 1 John 1:5, and controversy would cease if we would interpret details in the light of fundamental truth; rather than alter the basic principle to fit our concept of some detail.

To sum up: salvation is from God, the gift of God, proceeding from His very essence or eternal nature. The means by which God chooses to give that salvation is Jesus Christ: God gives of Himself, expressing grace toward man. The operation (or the “way” God chooses to do it; again, the fruit of divine characteristics of justice and mercy) is forgiveness, through blood. He paid the price of our sins “once for all” (Heb. 10:10-f). The condition upon which individuals participate in or become benefactors of this salvation, is faith, and of course this is obedient faith (Rom. 16:26; Heb. 5:9). We must give up “self” and trusting in self, and put our trust in Jesus Christ (Matt. 16:24). Man is free to accept or reject God’s grace, but must give account in final judgment for this momentous decision.

Guardian of Truth XXX: 6, pp. 167, 183
March 20, 1986

By Ron Daly

Friends, it is imperative that you read carefully this article with an open Bible and an open mind. In order to ascertain the truth regarding any issue one must possess the proper attitude. It is not possible to be saved without love for the truth (Jn. 8:32; 2 Thess. 2:10-12)!

This material is not presented with the purpose of “throwing mud” or belittling any man or church. I am not in the work of preaching or writing, intending to cause embarrassment to overwhelm anyone. My foremost responsibility as a preacher of the gospel is to “preach the word in love” (2 Tim. 4:1-4; Eph. 4:15).

I am not your judge or anyone else’s, nor do I intend to arrogate (to assume or to claim unduly or proudly; usurp) the divine prerogative of God Almighty and become a judge!

Also, it is apparent that some of the readers will become “upset” and “bitter” because of the plainness of speech which I will employ in the presentation of the following material. But please allow me to state that the salvation of one soul is so blessed and the damnation of one soul is so terrifying that I cannot hold my peace and beat around the bush when spiritual matters are at stake (Jer. 20:7-13). With all the fervor in my soul, I beckon you who really want to go to heaven, and who are really interested in what the word of God says to read this with the intent of obeying God’s written message irrespective of tradition, circumstances, and family religion. What force on the earth is so significant that you will risk losing your soul? For, “what shall a man be profited, if he shall gain the whole world, and lose his soul?” (Matt. 16:26) Is not the question of Jesus in the preceding Scripture worthy of your careful consideration?

Finally, the points which shall be enumerated in this paper are not to be construed as personal attacks against any man or body of men. I care not about a “bunch of who shot John and who slapped Sally.” That is a “pile of garbage” which is totally immaterial! The important issue is “What does the Bible teach?”

Our question for study and contemplation relative to a present crisis is:

“Why, According to The Bible Are Denominations Sinful?” (Psalms 127:1; Matt. 15:9,13,14)

According to the teaching of the Bible, denominations are sinful for the following reasons:

(1) They have been in a state of spiritual warfare, division, and blatant confusion since their very beginning! We are plainly told (1 Cor. 14:33) that “God is not the author of confusion, but of peace.” We may put this situation into proper perspective by demonstrating our argument in the form of a syllogism. Note the following reasoning which is irrefutable. Major Premise. God is not the author of confusion. Minor Premise: Denominations are in a state of confusion. Conclusion: Therefore, God is not the author of any denomination on the earth!

Many individuals have been driven into unbelief (atheism-infidelity) as a result of the “rotten,” “filthy,” “hypocritical,” “low-down” division which exists in denominationalism! The basic reason why many are forsaking religious principles is that they do not know whom or what to believe! (One church teaches one thing about a subject, and another church teaches an entirely different thing about the same subject! Sometimes these differing churches are located on the same street or city block.) Friends, I know that you are disgusted and disgruntled about the whole mess! I do not understand how or why you kind people continue to remain in such a pathetically and unchangeably sad situation.

The Lord teaches (John 17:20-21) that men are brought to believe that God sent the Christ through the “unity” (oneness) of believers. Jesus said, ” . . . I pray, for them also that believe on me through their word; that they all may be one . . . that the world may believe that thou didst send me.” Oh to God that the prayer of His Son would be given heed! Sectarianism in word and deed, strives to make the prayer of Jesus a farce. It mocks and scoffs at the teaching of the Bible in Ephesians 4:3 that we should “give diligence to keep the unity of the Spirit in the bond of peace.” Why? Because denominationalism is advocating the erroneous doctrine that a man has the right to believe and practice whatever he desires as long as he is sincere. The Bible teaches the very opposite in the following language: “Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned: and turn away from them.”

(2) Denominations are sinful also because they give people a false sense of security by promulgating the false teaching that a man is “justified by faith alone.” Note carefully what the following creed-books say regarding this doctrine:

(a) The Discipline of the Wesleyan Church (1972 edition, p. 29, article 113) states, “Wherefore, that we are justified by faith only is a most wholesome doctrine and very full of comfort.”

(b) Baptist Church Manual by J.M. Pendleton (p. 48), says, “. . . that justification includes the pardon of sin, and the promise of eternal life on principles of righteousness; that is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer’s blood. . . .”

(c) Discipline of the Colored Methodist Episcopal Church (1950 edition, Article 9, pp. 5, 6) states, “wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort.”

I have cited the disciplines of three denominations to show conclusively, that most denominations teach salvation at the point of “faith only” without any other acts of obedience.

Let us compare the doctrine of “justification by faith only” to the Bible and see how it measures up. Does the Bible teach that a man is “justified by faith only?” If so, we ought to believe it, and if not, we ought not to believe it. Let us read James 2:24 and see what it teaches. “Ye see then, that by works a man is justified, and not by faith only.” The disciplines say, “Yes, justified by faith only,” and the Bible says, “Not by faith only. ” Which do you believe, the “disciplines” or the Bible? At this point it is clear that the word of God flatly contradicts Baptist, Wesleyan, and Methodist doctrine! Do you see my point when I say that denominationalism – sectarianism is sinful? How could it be otherwise when it contradicts the Bible? Aren’t you ready to leave denominationalism? There is not a time during the history of man on the earth when faith only ever justified anyone. God has always demanded humble submission. Read the entire second chapter of James and the eleventh chapter of Hebrews and note that faith justified when it obeyed!

Furthermore, if man is justified by faith only, that would exclude and countermand passages which show that we are saved Oustified) by other things such as, the word (Jas. 1:21), grace (Eph. 2:8-9), and baptism (1 Pet. 3:21). In other words, there is no way that we could be saved by faith only and be saved by something else also. The Bible teaches that other elements do save us, therefore, we are not saved by faith only!

(3) Denominations are sinful because they were built by men and wear names which glorify men and not the God of heaven! Friends, follow me carefully at this point, for I will now give you several churches by name, when they were built, and by whom. Remember, the following statements can be proven as definite facts of history.

(a) Roman Catholic Church – Boniface III, 606 A.D.

(b) Baptist Church – John Smyth, 1607 A.D.

(c) Methodist Church – Charles and John Wesley, 1739 A.D.

(d) Episcopalian – Henry VIII, 1531 A.D.

(e) Lutheran Church – Martin Luther, 1517 A.D.

(f) Jehovah’s Witnesses – Charles Taze Russel, 1872 A.D.

(g) Nazarene Church – Phineas F. Bresse and J.P. Whitney, 1895 A.D.

(h) Salvation Army -William Booth, 1876 A.D.

(I) Pentecostal Church – Several men, 1899, 1900, 1914 A.D.

Not one of the aforemention denominations can be found on the pages of your New Testament! Everyone of them was founded too late to be on the pages of God’s word.

But, there is a church that you can read about in your New Testament that was not built by men (human authority), but by the Son of God Himself. In Matthew 16:18, He said, “I say also 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.” The church which Jesus promised to build is “the tabernacle which the Lord pitched (constructed), not man” (Heb 8:2). According to Acts 2, it was built on the first Pentecost after the resurrection of Christ. See especially Acts 2:47, for in this text it is clearly shown that there is only one true church (Eph. 4:4; 1:22-23).

The New Testament likewise gives us the designations of the church. Each appellation found for the church in the New Testament gives glory and honor to the Godhead, not man. Inspiration identifies the church as (1) the church of the living God (1 Tim. 3:15), (2) the church (Col. 1:18), (3) the body of Christ (1 Cor. 12:27). The local congregations were called (1) the church of God, (2) the church of the Lord (Acts 20:28), (3) churches of Christ (Romans 16:16). Why friends, is man not satisfied with calling Bible things by Bible names and doing Bible things in Bible ways? Is it not always better to serve God in His appointed way?

(4) Human churches (denominations) are also sinful because they pervert New Testament worship and hence, do not worship God “in spirit and in truth” as we are instructed to do (John 4:23-24). Carefully read succeeding paragraphs as I enumerate some of the specific items of worship which are completely corrupted by denominations.

(a) They employ mechanical instruments of music in worship. Most denominations use guitars, drums, organs, bass fiddles, saxophones, harps, and other instruments of human invention. The New Testament is explicit regarding the kind of music which God demands in worship! Which kind is it? The Bible says we are to “sing and make melody in our hearts to the Lord” (Eph. 5:19). God has given us the authority for only one kind of music in the worship of the church. Men who love God and the Bible and who know what the word of God authorizes will sing without the addition of mechanical instruments (Col. 3:16; 1 Cor. 14:15; Jas. 5:13; Heb. 2:12; 13:15). To add another kind of music to the worship of the church is blatant sin, the nature of which is so despicable as to result in the damnation of a soul (2 Jn. 9-11; Rev. 22:18-19)! There is not a direct statement in the New Testament which explicitly declares that we may use it, nor is there an approved apostolic example of a congregation in the first century using such, nor do we find a passage which implies by the language used that such was done or may be done!

Many, in a feeble effort to find (?) justification for mechanical music in worship make an appeal to the Old Testament. But this presents a problem; the Old Testament is not law for people in this dispensation of time. The old system of religion was nailed to the cross. Jesus died to establish the new covenant (Matt. 26:28; Heb. 8:6-13; Col. 2:14-16; Gal. 3:23-27). The actions of David in the Old Testament do not set precedent for our actions! If a thing cannot be proven to be the case by the New Testament, it cannot be proven to be the case at all! For we must cite authority for all that we do (Col. 3:17)!

(b) Sectarian churches also partake of the Lord’s Supper one, two, three or four times a year, when the Bible teaches beautifully that the early disciples met each first day of the week to “break bread” (Acts 20:7; 1 Cor. 11:17-34). Not monthly, quarterly, semi-annually, or yearly. But weekly! Nor is there any authority for partaking of the Lord’s Supper on Monday, Tuesday, or Wednesday. The Bible specifies the “first day of the week.” Sunday is the only day that we may scripturally observe the supper and please God.

(c) Denominations also pervert God’s specific manner for the raising of money which enables the local church to accomplish its work of preaching the gospel (1 Tim. 3:15; 2 Cor. 11:8; Phil. 4:15-17), edifying the body (Acts 20:32; Eph. 4:11-16; Col. 2:19), and relieving destitute saints (Acts 11:27-30; Acts 6:1-6; Rom. 15:25-27; 1 Cor. 16:1-2; 1 Tim. 5:9-16). In order to get funds for their activities, denominations have “ticket sales,” “pie suppers,” “rummage sales,” “bar-b-que dinners,” “car washes,” “bingo parties,” “fish fries,” and “picture shows.” The New Testament reveals that God only appointed one way for a church to raise money and it is for each member to lay by in store (treasure up) on the first day of the week. This pattern is found in 1 Corinthians 16:1-2. It is sinful to do anything which violates God’s pattern, for all things must be done according to the pattern (Heb. 8:1-5). If the people are taught to observe God’s way they will not appreciate any other way (Prov. 14:12; Jer. 10:23).

In connection with the perversion of giving most denominational churches also have several collections in one assembly such as the building fund collection, the Sunday school collection, theflowerfund collection, the collection for your dues, the missionary fund collection, and the benevolent fund collection. Friends, for this there is no divine authority. The Bible says give as you have been prospered, and when you do that once you are not required to give any more in that assembly on the first day of the week. When you do what the Bible says, you have met the requirements of God. You ought not allow people (preachers and/or elders) to use you for their selfish ambitions!

The Bible also tells us when to give. It says “on the first day of the week.” Thus, there is no Bible authority to participate in congregational contributions on any other day! It is sinful to have congregationally involved collections on Wednesday night or Friday night! The same reasoning which will allow me to take a congregational collection on a day other than the “first day of the week” will also allow me to partake of the Lord’s Supper on some other day than Sunday. If not, why not? Regarding both the Lord’s Supper and the contribution, we are specifically told what to do and when to do them; “the first day of the week” (1 Cor. 16:2; Acts 20:7).

(d) Denominations also pervert God’s worship in that they have special singing done by special groups such as quartets, duets, trios, solos, choirs, choruses, sextets, and quintets. It can be proven from the Bible and from religious history that the manner of first century singing was congregational or singing in unison. The New Testament teaches us that each saint is to lift up his or her voice in unison. We are told (Eph. 5:19) that we are to speak to “one another.” This language does not exclude anyone. All are admonished to sing according to the instruction (Col. 3:16). There is not one passage in the New Testament which intimates that a congregation may use the services of a choir or any other group to sing for the church!

Such great history works as Schaff’s History of the Christian Church, The Church, The Restoration, and Falling Away by J.W. Shepherd, and Eusebius’, Ecclesiastical History plainly demonstrate that the early disciples sang congregationally as enjoined by the epistles of the apostles.

Further, when we employ groups to do our singing for us, we definitely are participating in “worship by proxy.” If we can get special groups to sing for us, why not get the same group to pray, teach, visit the sick, give, and all other duties which we are all commanded to do? Singing by groups is fundamental if you desire to have your animal emotions stirred while you are entertained!

Conclusion

Now, my dear friends, we come to a very significant question which many people ask regarding the destiny of denominationalism. The question is, “Do you mean to tell me that all of the honest, sincere, dedicated, and hardworking people who are members of denominations will ultimately be lost if they do not repent and come out of sectarianism?”

According to what the Bible teaches, the answer is, “Yes, Yes!” A person may be sincere, dedicated, hard-working, and kind in religion and yet on the great day of judgment, because of having done things for which there is no Bible authority be sent to hell fire. Matthew 7:21-29 emphatically demonstrates that just being religious does not declare that one’s service is pleasing to God!

I have done my best, guided by the truth to expose just a few of the erroneous doctrines and practices which are a part of denominationalism. This is a very, very serious and sober situation. It involves the destiny of your eternal soul. What is your decision? Are you ready to obey the gospel by believing the Christ to be God’s Son and that His word is true (Heb. 11:6; Rom. 10:17)? You must also repent of your sins (Acts 17:30; 2 Pet. 3:9), confess your faith in the Christ (Rom. 10:10; Matt. 10:32), and be baptized into Christ for the remission of your sins (Acts 2:38; 22:16; Gal. 3:27; 1 Pet. 3:21; and Mark 16:16). Be faithful unto death and you will receive a crown of life (Rev. 2:10; 2 Tim. 2:4-10).

Guardian of Truth XXX: 5, pp. 140-141, 148-149
March 6, 1986

By Bill Robinson, Jr.

One does not tote a “party line” simply because his thinking conforms to long standing practice. One can read the Bible and study for himself what the Bible teaches on any given subject without regard to the “status quo” among brethren, and should so study. If that individual’s conclusion happens to be “what we have always done,” that does not make him a “Party man.” Perhaps those inclined to think so have never stopped to consider that “what we have always done” may be right in the matter. It is never right because “we have always done it.” However, if the Bible teaches something and that is why “we have always done it,” then it is always right!

It is unfortunate when the work of elders, for whatever reason, falls into disrepute. Abuses by the eldership are just as wrong as congregational abuse of the elders! Extremism is not the answer in combating either abuse. Patient study and a willingness to understand the Scriptures will provide the solution. Contending for either position because of “long standing practice” or personal disbelief of Scriptures because it does not “mesh with my think so’s” only serve to aggravate the problem.

The work of the elders seems to run afoul most often when the elders do not measure up to our own personal standard! The terms “shepherd” and “bishop” which are used to describe men working as elders (Acts 20:12-28) provide within themselves, a fair estimate of the general nature of such work. Both terms carry with them the idea of superintending, supervision, and guardianship. A shepherd supervises the feeding of the flock over which he has been given charge. A bishop oversees (superintends) the affairs and/or work of another. Inherent in both terms are provision, protection and guardianship (consult Vine, Thayer, etc.).

The act of supervising, superintending, and overseeing, which is to be done by elders, is limited to the flock which is among them (1 Pet. 5:1-3). It is further limited to the souls of the flock (Heb. 13:17). It is a spiritual provision and protection that encompasses their work. However, that does not preclude their use of judgment or physical means and resources to determine and ensure that protection and provision of the flock of which they have church. They could, in and of themselves, determine that a brother or sister was in need and thus use the resources of their oversight to relieve such a need. The brethren in Antioch “determined to send relief unto the brethren which dwelt in Judea: which also they did, and sent it to the elders . . .” (Acts 11:29-30). Why did they send it to the elders? We answer that question by asking another: who had the “oversight” of the brethren in Judea? The elders among them. What were the elders to do with it? They were to “exercise the oversight” of it and make provision for the needy “among them.” Did they have to ask the congregation how to use the relief they had received? If so, where is their oversight? The fact is, in and of themselves, the elders could determine that a brother or sister was in need and thus use the relief to provide and protect such an one. That is “exercising the oversight.”

I am opposed to abuses of divine revelation wherever they may be found and without regard for whoever may be guilty! As to specific instructions and/or examples regarding the methodology employed by First Century elderships to arrive at various decisions confronting them, we are limited. What examples (i.e., Acts 11:29-30) and subsequent general information we do have regarding such matters are necessarily implied by the specific instructions laid down by the Holy Spirit pertaining to the work of elders (Acts 20:28; 1 Pet. 5:1-3; 1 Tim. 3:1ff; Tit. 1:5ff, etc.). We cannot ignore plain Bible passages to deny the oversight encompassed in the work of elders.

The oversight of elders is to be exercised with due consideration of the congregation’s right and need to be provided for. It is difficult at best to see how this can be achieved by elders who neither discuss nor are open to the suggestions of the flock. By the same token, I have little sympathy for the malcontent who engages in constant murmurings and criticisms of the elders and their seeming failures bu will not face the elders privately to discuss his complaints with them (1 Tim. 5:19-20).

Guardian of Truth XXX: 5, p. 137
March 6, 1986

By Robert F. Turner

You became a member of the church that belongs to Christ when you were baptized into Christ (Gal. 3:26-27). The Lord added you to the number of His followers, metaphorically assembled, when you became obedient to the faith (Acts 2:36-41,47). As a member of the body of Christ (Eph. 1:22-23) you accepted certain obligations: to submit to His leadership revealed in His word; and to give yourself freely to the service of your Lord (Rom. 6:17-18; 1 Pet. 3:15). This is your status whether you become a member of a local church or not. But the Scriptures clearly teach you to work and worship with other brethren (Heb. 10:25). Their presence and accessibility, present both privilege and obligation to all who would be faithful to Christ.

Saints who have agreed to function as a team, under overseers and through servants, become a “church” in the local organized sense (Phil. 1:1; 4:15). This “church” is made up of members of the universal body of Christ, yet has some distinctive roles – is not to be confused with the whole body of Christ, nor with individual members thereof. Believers are to care for their widows, “and let not the church be charged; that it may relieve them that are widows indeed” (1 Tim. 5:16). A distinction is made between a plurality of saints engaged in a spiritual work, and “the church” (Matt. 18:17). Elders are to shepherd the flock “which is among you” – they have local church obligations (1 Pet. 5:1-3; Tit. 1:5; Acts 14:23). Letters to the seven churches of Asia (Rev. 2:3) show clearly the distinctive nature of local churches. In becoming a member of a local church you accept obligations there also. You should not enter into local church membership without understanding the obligations and responsibilities that go with that relationship.

Team Responsibilities

This means you give up some independence to function collectively. There could be no effective team work if each member operated with his own judgment, with no regard for the team effort. A local church must operate with a common mind, i.e., agreement in judgment. The elders lead in forming this judgment, and as a sheep you are to follow your shepherds (1 Thess. 5:12f). For a more current illustration: to play football as a team, each player must act in keeping with the play called by the quarterback or coach.

As much of the work done will be via some medium of exchange (money), you are obligated to bear your share of this load. The collection on the First Day of the week is a means of pooling resources so that team work can be done. When a planned program is announced, and you help finance that program, you are doing some share of that work – pulling with the team. But your participation also means you share in the responsibility for what is done. If you cannot conscientiously support your local church program you had better change it, or join a team you believe is serving the Lord faithfully (Rom. 14:22-23).

Mutual Assistance

Church members sometimes seem to think their presence at service and their contribution to the treasury is the whole of their relationship to the local church. This ignores a most vital reason for collective work. Hebrews 10:25 gives “exhorting one another” (encouraging) as the basic purpose for assembling. We must learn to think of the local church as a mutual encouragement society: brethren banded together to help one another go to heaven. In public worship we “teach and admonish” by our singing (Col. 3:16). We edify one another even as we pray (1 Cor. 14:14-17). The Lord’s Supper recalls Christ’s sacrifice in our behalf and we “show the Lord’s death till he come” (11:23-26). Every member is told: “comfort yourselves together, and edify one another. . . ” (1 Thess. 5:11).

And mutual assistance goes far beyond public worship. Fellow Christians enter into a pact to “bear one another’s burdens and so fulfill the law of Christ” (Gal. 6:2). This involves seeking to correct the errors of one another (v. 1). When you enter into covenant relationship with other brethren, you accept the obligation to correct and encourage others; and agree that they should correct and encourage you. You are to love your brethren, not in word only, but in deed and truth (1 Jn. 3:16-19). True love removes the chips from our shoulders. It suffers long and is kind, envies not, does not parade itself, is not puffed up, does not behave rudely, does not seek its own, is not easily provoked, etc. (see 1 Cor. 13). These things need to be remembered when correcting, and when being corrected. If you have missed this aspect of fellowship in a local church, you are depriving others, and yourself, of help every saint needs and has a right to expect.

People Are Different

Yes they are, and joining hands in the Lord’s service does not remove all differences. Occupations, hobbies, financial status, regional customs, age, and many other personal differences will dictate friendships and associations. There is no reason to expect these differences to vanish when we become members of the same local church. But if we will concentrate on what we have in common: on our love for the Lord, and desire to do His will; we will not allow personal differences to destroy our more noble purpose. We may, in fact, learn to share with one another to such an extent that our differences only expand the field of our church work. We can help one another “fill out” what is lacking in each of us, so that our differences become our balance and our strength.

A very few, who “stand fast in one spirit, with one mind, striving together for the faith of the gospel” (Phil. 1:27), will be a mighty force for good. Remember the church at Smyrna, rich in God’s sight (Rev. 2:8-11); and determine to do all possible to make the church where you are a member, a Christ-approved church.

Guardian of Truth XXX: 5, pp. 135, 149
March 6, 1986