Practical Fellowship

September 5th, 2007 by phall

INTRO:

A. Illustrations:

1. When we put together a puzzle, is it helpful to look at the picture on the front of the box?

2. When we are reading instructions to put something together (i.e., tricycle), have we ever needed to look at the picture showing the finished product?

3. Do we have an example in the Bible to look at that explains the instructions on who and how to fellowship?

4. We often claim to establish authority via commands, examples, and necessary implications. Do we have an example in the NT that illustrates who and how to fellowship?

5. The answer is that Jesus is our example. We should start with Him. Too often I am afraid we try to read the instructions (i.e., 2 Jn.9) without looking at the picture – Jesus.

B. Questions:

  • Do we have the same standard for fellowship/acceptance that Jesus showed while He was incarnated?
  • Is fellowship a matter of growth in knowledge and grace?
  • Is there a difference between denying a truth, and misunderstanding a truth?
  • Is there a difference between misunderstanding our authority versus adding or taking away from our authority?
  • Can unity be both the foundation of fellowship and sometimes the result of fellowship?

a. The answers to these questions greatly enhance our understanding and application of fellowship.

C. Illustration:

A bride and groom were riding along in a horse and buggy. The horse stumbled. The man calmly, but loudly, stated to the horse, “That’s one!” The horse stumbled a second time. The husband impatiently re-iterated, “That’s two!” For a third time the horse stumbled. The groom angrily shouted “That’s three!” took out a pistol and shot the horse dead. The bride was aghast at such callosity! She upbraided her husband for his impatience. He calmly said, “That’s one.”

I am told they lived in harmony and unity for many years.

1. A forced unity is not a godly unity, nor is it a goodly unity.

D. I must preface the rest of my lesson with an admission:

1. I know all the answers to all your questions as long as you limit your questions to those for which I know the answers.

2. In other words, that is a convoluted way of saying, I am still learning about this difficult topic. Not only do I not know all the answers, I do not even know all the questions!

3. However, one thing I am convinced of and that is that there is a difference in knowing the principle, and in knowing all the applications. I believe I know what the principle of fellowship/acceptance is; understanding all the ramifications is a learning process.

BODY:

I. GOALS IN DECIDING WHO AND WHO NOT TO FELLOWSHIP – SAME STANDARD AS JESUS

A. Obviously our goal is to use the same standard that God, Jesus and the Holy Spirit used and use in deciding with whom to have a spiritual relationship and partnership.

B. Before delving into a detailed study of the word “fellowship,” let’s understand it simply as synonymous with “accept.” When I use the word “fellowship” think of the word “accept” as found in Rom.15:7 - Therefore, accept one another, just as Christ also accepted us to the glory of God.

* All Scriptures from NASB unless otherwise stated.

1. How the words are not being used:

  • Not in reference to social contact.
  • Not to describe simply worshipping in the same place (i.e., Jesus in the synagogue)

2. How the words are being used:

  • The words ARE being used in the sense of a spiritual relationship (i.e., fellowship)that could lead to a spiritual partnership (i.e., fellowship) that could be analogous to a local church.

3. Here we have our standard, our goal – the standard of Jesus. Our goal is a biblical goal. We are to accept and fellowship one another, just as Christ also accepted and fellowshipped us.

C. Here are two statements, please consider which is true:

  • 1. Jesus followed a different rule for fellowshipping/accepting anyone who disagreed with Him doctrinally while incarnated than which He (i.e., God) follows now.
  • 2. Jesus followed the same rule for fellowshipping/accepting anyone who disagreed with Him doctrinally while incarnated than which He (i.e., God) follows now.
  • To state Jesus used a different standard requires an explanation of why.
  • To state Jesus used the same standard argues for consistency.

D. Which of the following statements is true:

  • 1. Jesus did not fellowship/accept anyone that disagreed with Him doctrinally.
  • 2. Jesus did fellowship/accept all people that disagreed with Him doctrinally.
  • 3. Jesus did fellowship/accept some people that disagreed with Him doctrinally.

E. Obviously the correct answers to the two above scenarios are:

1. Jesus followed the same rule for fellowshipping/accepting anyone who disagreed with Him doctrinally while incarnated than which He (i.e., God) follows now.

2. Jesus did fellowship/accept some people that disagreed with Him doctrinally. While this might sound unscriptural, just think of the apostles and how they often misunderstood what Jesus taught.

F. Therefore, we must learn why Jesus accepted some, but rejected others, so that we can have the same standard. That is our goal.

G. Our understanding of the above will greatly influence our understanding of 2 Jn.9 – [9] Anyone who goes too far and does not abide in the teaching [or, doctrine] of Christ, does not have God; the one who abides in the teaching [or, doctrine], he has both the Father and the Son.

1. If this means that we cannot fellowship/accept anyone who disagrees with us on any doctrinal point, then we must conclude that: Jesus did not fellowship/accept anyone who disagreed with Him doctrinally. Since we know that is not true, then we must agree that:

a. Either, we have a different set of rules for fellowship/acceptance than God, Jesus, and the Holy Spirit.

b. Jesus used a different standard for fellowship/acceptance while incarnated, than what He uses today in Heaven.

c. Or, our understanding of 2 Jn.9 to mean that we cannot accept anyone who disagrees with us doctrinally must be wrong.

2. Since we are commanded Therefore, accept one another, just as Christ also accepted us to the glory of God (Rom.15:7), perfect doctrinal understanding must not required of 2 Jn.9. Why? Because Jesus did fellowship/accept some people that He disagreed with doctrinally. Therefore we must find an alternative interpretation. One that fits the same standard that Jesus used while incarnated.

  • Mark 9:32 – But they did not understand this statement, and they were afraid to ask Him.
  • John 20:9 – For as yet they did not understand the Scripture, that He must rise again from the dead.

II. PRIMARY STATEMENTS ABOUT FELLOWSHIP

A. Fellowship is:

1. Both Vertical and Horizontal:

  • 1 John 1:3 – what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.

2. Both Relational and Participatory:

a. I may be in relational fellowship with someone even if I cannot be or am not in participatory fellowship with them:

  • NASB – Romans 14:1 – Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.
  • NKJV – Receive one who is weak in the faith, but not to disputes over doubtful things.
  • NIV – Accept him whose faith is weak, without passing judgment on disputable matters.
  • ESV – As for the one who is weak in faith, welcome him, but not to quarrel over opinions.
  • HCSB – Accept anyone who is weak in faith, but don’t argue about doubtful issues.

b. I may show my relational fellowship with someone by my participatory action:

  • Romans 15:26-27 – For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. [27] Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things.

3. My focus is on one congregation composed of, or contemplating composure of, individuals with diverse beliefs. I am restricting myself, for various reasons, to how to keep fellowship in a local congregation. If stated negatively, the question becomes: When can we not have fellowship?

B. Def. Fellowship – “The fundamental connotation of the root koin (common) is that of sharing with someone; …the important thing is that the words refer primarily though not invariably to participation in something rather than to association with others: and there is often a genitive to indicate that in which one participates or shares.”[1]

1. Have we flipped the emphasis? Have we made the emphasis on association rather than participation? Are we more concerned about WHO we can and cannot have fellowship with rather than emphasizing WHAT we can and cannot have fellowship with?

C. “…(F)ellowship consists of (1) action, (2) common action, and (3) common motive. A local fellowship of Christians consists of Christians who act together with common motives or goals. This is our elementary definition of a local church, Christians who act out of common motives to serve Christ in what they can do together.”[2]

D. Fellowship is not necessarily a religious word, just as church is not. It is, however, used to refer to a “religious” relationship.

3. 2 Cor.6:14-18 – Good synonyms of fellowship (notice both relation and participation):

  • 2 Cor. 6:14-18 – Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? [15] Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? [16] Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said,

“I will dwell in them and walk among them;

And I will be their God, and they shall be My people.

[17] “Therefore, come out from their midst and be separate,” says the Lord.

“And do not touch what is unclean;

And I will welcome you.

[18] “And I will be a father to you,

And you shall be sons and daughters to Me,”

Says the Lord Almighty.

E. How fellowship with God (and therefore with others) is created. Two ways:

1. Through Perfect (Knowledge) Obedience – Gal.3:1-14; Rom.3-4.

2. Through Perfect (Obedient) Faith – Gal.3:1-14; Rom.3-4.

3. The above brings uncomfortable realizations:

a. We cannot base our acceptance of others evidenced by their Perfect Knowledge and Obedience. This was not done in the N.T. None have it. Including us.

b. We cannot accept everyone. This also was not done in the N.T.

c. Going back to our original standard, which standard did Jesus use?

F. “Too often many base their fellowship with God upon belonging to a certain organization. What happened to the concept of confidence in Christ?”[3]

G. I am not sure where to place this thought, but we do need to be careful in distinguishing the condemning of doctrines versus the condemning of persons.

1. Consider the following:

  • This to me is what Romans 14 is about. – Who are you to judge the servant of another? (v.4); But you, why do you judge your brother? Or you again, who do you regard your brother with contempt? For we will all stand before the judgment seat of God. (v.10)
  • God has granted us the right to condemn unlawful practices or beliefs (Rev.2:2). But in condemning these we must always beware lest our knowledge is imperfect (Rom.14).
  • God has also given us the right to judge some people (Mt.7:21-23; 25:31-46; 1 Cor.5; 6:9-10).

2. In other words, there is a difference scripturally between:

  • I think you are wrong vs. You are going to hell!
  • That practice is unscriptural vs. You are going to hell!

III. TYPES OF UNITY

A. The New Testament is replete with admonitions for congregational and individual unanimity. But in understanding these pleas, we also have to understand “first things first.” To help us in this understanding, let’s look at the phrase “same mind.” It is found in four places in the N.T. We will study in the order of appearance.

B. Definitions:

1. Nous (3563) (1 Cor.1:10) – probably from the base of 1097; the intellect, i.e. mind (divine or human; in thought, feeling, or will); by implication, meaning:

2. Phroneo (5426) (Rom.12:16; Rom.15:5; Phil.2:2) – to exercise the mind, i.e. entertain or have a sentiment or opinion; by implication, to be (mentally) disposed (more or less earnestly in a certain direction); intensively, to interest oneself in (with concern or obedience)

C. Passages:

1. 1 Cor.1:10

  • 1 Cor.1:10 – “Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree (Lit., speak the same thing), and there be no divisions (Lit., schisms) among you, but that you be made complete in the same mind [nous] and in the same judgment.”

a. Although they were not of the same mind, they were still brethren (v.10).

b. Although they were not of the same mind, they were still the same church (v.2).

c. A “different mind” does not always lead to a division, but it can. It depends upon what the subjects and attitudes are. That will be discussed later in more detail. Here the problem was “preacher-itis.”

d. Being of the same mind is the “preamble” for solving their problems. Being of the same mind would lead them to agreeing on things. Paul, in his letter, describes three methods for coming to the same mind:

  • Look to the Cross (chapter 1)
  • Listen to Authority (3:1-13; 4:6; 7)
  • Learn to Love (chapter 13)

e. Considering the Holy Spirit’s dictates on how to be made complete in the same mind and in the same judgment, it appears that Paul is not here commanding primarily a doctrinal unity, but rather the path to doctrinal unity which begins with an attitudinal unity. This is not a denigration of doctrine, but rather an understanding of how to attain doctrinal unity. One leads to the other, which allows us time to work together. In 1 Cor.1:10, being of the same mind is the process, not the result.

2. Rom.12:16

  • Romans 12:16 – Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly [or, accommodate yourself to lowly things]. Do not be wise in your own estimation.

a. In looking at the surrounding verses, including v.16, the emphasis is attitudinal and relational.

3. Rom.15:5

  • Romans 15:5 – Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus,

a. Looking at vv.1-4 we see:

  • Don’t just please yourself (v.1)
  • Please your neighbor (v.2)
  • Christ did not please Himself (v.3)

b. Looking at v.6 we see that the purpose is that with one accord you may with one voice glorify the God and father of our Lord Jesus Christ.

c. This is commanded follows recognized and allowable differences of Romans 14.

d. This is a practical unity.

4. Phil.2:1-5

  • Philip. 2:1-5 – Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, [2] make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. [3] Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; [4] do not merely look out for your own personal interests, but also for the interests of others. [5] Have this attitude in yourselves which was also in Christ Jesus,

a. This is an attitudinal unity.

5. WARNING: I am not saying we can believe anything we want to, or that no wrong belief can rightfully cause a division (1 Jn.2:18-19). I am suggesting that “like-mindedness” sometimes refers to “Christ-mindedness” (Phil.2:1-5). It is sometimes attitudinal or relational and sometimes doctrinal.

D. Eph.4:13 – “until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which (Lit., of the fullness) belongs to the fullness of Christ.

1. Unity is not only a desirable goal, it is a journey.

2. This is a doctrinal unity that is a goal.

3. Question – Would this mean that some doctrinal issues are allowed time before fellowship is withdrawn?

4. See ADDENDUM II.

E. Miscellaneous Scriptures on Unity:

  • Eph 4:15 – 15 but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ,
  • 1 Peter 2:2 – 2 like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation,
  • 2 Peter 1:5-8 – 5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 6 and in your knowledge, self-control, and in your self-control,
  • perseverance, and in your perseverance, godliness, 7 and in your godliness, brotherly kindness, and in your brotherly kindness, love. 8 For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ.
  • 2 Peter 3:18 – 18 but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.

E. I think this understanding of the same mind can help in defining a problematic phrase – “false teacher.” Does the word “false” describe the teaching or the teacher? I submit to you that it describes the teacher.

V. UNITY AND “THE RESTORATION”

A. What is your philosophy concerning the effect of the so-called “Restoration Movement?” Some people believe it is over. That is, we have perfectly restored Christianity. That everyone “among us” (whoever that may be) is of “one mind.”

1. Problems with such an attitude:

  • It makes the church a collection of churches that have been restored.
  • It makes doctrine the only thing needing restoring.
  • It makes restoration congregational, and not personal.
  • It makes restoration mental and not spiritual.

B. I disagree. The concept of a Restoration can be used in two distinct ways:

  • Personal
  • Period of Time

C. Personal Restoration:

  • Col. 3:10 – and have put on the new self [lit., man] who is being renewed [lit., renovated] to a true knowledge according to the image of the One who created him-
  • 2 Cor. 4:16 – Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day.

1. anakainoo (341) – from 303 and a derivative of 2537; to renovate:– renew.

D. Period of Time:

  • Acts 3:19-21 – “Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; [20] and that He may send Jesus, the Christ appointed for you, [21] whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time.

1. apokatastasis, (605) – from 600; reconstitution:–restitution.

E. Restoration is an ongoing personal process. I believe we are in a constant movement of restoration every time a spiritual babe is born, and every time an older Christian learns something new or corrects something old (Phil.3:8-16). I believe we should always be “attaining to the unity of the faith” (Eph.4:13). If this is true, then we must recognize that some have restored themselves further back (or further up!?) than others. In reality, speaking Biblically, restoration is not even a movement, or a congregational activity. Individuals are restored.

In an article entitled “Whittlin’ and Thinkin’,”[4] Robert Turner, recognizing that each person’s understanding of God’s Truth is relative (not that God’s Truth is relative), concluded thusly:

“On such a basis, how can I ever expect men to be united in religion? This is the ONLY basis on which I can expect unity, and DO expect unity among honest truth-seekers. Continue your whittlin’ and thinkin’ with me.

1. AMONG IMPERFECT MEN UNITY MUST REMAIN A SEARCHING, SEEKING PROCESS. Remove pride and creedal bindings and honest truth-seekers will find God.

2. BASIS IS HUMILITY! We have real confidence in `pressing’ rather than in the heady feeling of having already attained (Phil.3:12-15; 2:27).

3. SHOW FAITH IN GOD’S DESIRE AND PLAN FOR UNITY. Truth, and the truth-seeker, does not fear investigation. If we will do our part, rest assured God will do His (Jn.7:17).

4. NO HUMAN STANDARD OR `PARTY’ LEVEL (CREED) IS ACCEPTED – to hamper further study. We remain `open to question’ anxious to `grow in grace and knowledge’ (2 Pet.3:18).

5. CONSCIENCE AND HUMAN DIGNITY IS RESPECTED, not as the standard of truth, but with the deference accorded an honest truth-seeker (Rom.14:1f).

F. Therefore, the plea for unity is not based upon perfect doctrinal conformity (either professed or practiced). I constantly pray my fellowship with God is not so determined. And neither is our fellowship with one another. A warning is here needed, even though there is room for growth, “whoever goes too far and does not abide in the teaching of Christ, has not Christ” (2 Jn.9) [See Addendum III]. This paradox must be balanced.


VI. WHAT ARE THE CRITERIA FOR UNITY?

A. What are the criteria for unity? At least for a beginning point? The answer is found in 1 & 2 John.

1. For more information on 2 Jn.9 see Addendum III.

2. A COMPARISON

1 JOHN 4:1-6

Problem: Antichrist Denies Incarnation

VERSE 6

[A] We are from God; he who knows God listens to us; {The Witnesses – 1 Jn.1:1-4}

[B] he who is not from God does not listen to us.

By this we know the spirit of truth and the spirit of error.

2 JOHN 7-9

Problem: Antichrist Denies Incarnation

VERSE 9

[B] Anyone who goes (Lit., goes on ahead) too far and does not abide in the teaching of Christ, does not have God;

[A] the one who abides in the teaching he has both the Father and the Son.

2. THE ANSWER IS A WILLINGNESS TO ACCEPT THE SCRIPTURES AS OUR AUTHORITY! That is, listening and limiting ourselves to the witnesses, and not forming another doctrine. This is the same criteria Jesus used to decide who to accept and fellowship. Those who were willing to submit to His authority – even when they did not understand it – Jesus accepted.

  • Some refuse to limit themselves to the Bible.
  • Some limit themselves to the Bible but their approach does not allow for unity.

3. The “Doctrine of Christ” is equal to “listen(ing)” to the witnesses.” This does not refer to just one doctrine (i.e., the Incarnation), but refers to the source for all doctrines. If someone goes beyond the source, that is, doctrine of Christ, listening to the witnesses, thereby going to another authority, we cannot have fellowship.

4. I believe another parallel would be to 1 Jn.1:5-10. “Walking in the light” does not mean we never sin, “for we walk in the light as He himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.” “Walking in the light” is a general characteristic. It is a life-style. In 2 Jn.9, I believe “abiding in the teaching of Christ” is also a life-style of authority. Fellowship is “a continuing or `habitual fellowship as the result of being in Him.’”[5] Can you believe something wrong while abiding in the teaching of Christ? I hope so! What do we do when this happens? The same thing we do when we sin while walking in the light. Confess (1 Jn.1:9). When do we confess? When we discover we are wrong. Are we saved even while we are wrong? Only God knows. My philosophy is to regard each sin as dangerous enough to condemn our souls. And then just leave it up to God! Throw ourselfves upon the mercy of the court. TRUST JESUS! Remember, God so loved us that Jesus died for us.

E. Applications:

1. If we go back to the witnesses and agree – Fellowship will exist.

2. If we go back to the witnesses and disagree – Fellowship can exist.

3. If only one goes back – Fellowship will not and cannot exist.

a. Worldly wisdom – MODERNISM

b. Emotionalism – PENTECOSTALISM

c. Church Authority – CATHOLICISM

d. Etc.

F. A lesson from history.

1. A Disciples of Christ historian, W.E. Garrison, commented on three reasons why there was a continual drifting apart between Christians. In the 19th century, it first took the form of the missionary society and then the instrument. In the 20th century, the form was a full-fledge Disciples of Christ denomination. The underlying substance, or mentality, that was first being manifested in the previous century could be classified into three attitudes:[6]

a. Toleration of a Newer View of the Bible. Then, it was “Higher Criticism, or Modernism. Today, among some churches of Christ, there is a call for a “New Hermeneutic.”

b. Kindlier view towards Denominationalism. They believed in the “Pious Unimmersed.” Today, among some churches of Christ, there is a similar thought.

c. Getting away from Authoritarian views of the Bible which buttresses every practice with Scripture. Back then it was the instrument and Missionary Society. Today, among some churches of Christ, there is the hermeneutical “defense” – “we do many things without scriptural authority.”

2. In learning this lesson from history, we can see that sometimes, there is far more today separating believers in some more “progressive” institutional churches, than in the days when the controversy became so heated.

G. This simple plea is important. As time marches on, many are unknowingly leaving the authority of the witnesses.

1. That is why we must always stress and strive for doctrinal purity. We should never consider any command as unimportant. But we must also understand that doctrinal purity is a process, a journey that we work towards because we accept the authority of the witnesses.

2. Those that leave are not always willing to confess their departure (1 Jn.2:26). Nor, I am afraid, do all recognize their own leaving. Some deceive others. Some deceive themselves.

3. “Disagreements divide Christians only when they are clear symbols that brethren no longer have the same understanding of obedience, or, if you please, that they no longer apply the same hermeneutic.”[7]

VII. PERSONAL CONSCIENCES AND CONGREGATIONAL UNITY

A. A definition of fellowship in a local church – “A cooperating conglomerate of uncompromised convictions and consciences” (Col.3:14).

1. This definition is based upon a truism. That is, not every person in a congregation is going to think exactly alike on every topic.

2. A church, to retain unity and fellowship, must submit to the weakest conscience, but it can never be ruled by it (1 Cor.10:28-29).

  • There is a difference between a weaker brother meekly requesting and boldly demanding (Tit.3:10).
  • There is a difference between a congregation lovingly submitting and weakly or begrudgingly bowing.

3. It cannot be all one-sided. Both the strong and the weak (you decide which one you are) must be willing to re-think every issue – but never violate their convictions and conscience! A church must never become stagnant because of one brother or sister who refuses to study. But again, a church should not proceed without study also. The solution always starts with our attitude.

a. When each individual conscience is not accounted as worthy of consideration, the question of who to fellowship “usually defines itself.” (This phrase was first heard by me by Lowell Sallee).

b. This is a reason I am against “voting.” The church J.W. McGarvey worked with in Lexington, Ky. voted in the instrument despite his (and I am sure others’) objection. The outcome then becomes a “Test of Fellowship.”

c. This is also one reason why I am for “mixed business meetings.” It enables us to check each conscience (Acts 6; 15).

4. “TEST OF FELLOWSHIP”

a. Usually, those that are practicing that which others cannot conscientiously enjoin, plead that the matter not be made a test of fellowship. It seldom encroaches upon their thinking they also are making the practice a test of fellowship.

Two ways fellowship is realized is in the universal and local arena. Those engaging in a practice plead that they may continue to pursue their course without being condemned but accepted as faithful. They desire universal fellowship, or recognized fraternal fellowship.

Those who do not engage also plead. The practice in which they cannot participate is made a test of fellowship in the local sense. This is a practical, working, fellowship of joint participation.

The term fellowship basically means to share. Universally and relationally, the sharing is in the blood of Christ and family of God. OVER THIS WE HAVE NO CONTROL. If we are both God’s children, then we are brothers. Even if we fail to recognize such (Acts 9:26).

In the local sense, the sharing is operational as both participate jointly in an activity. It is possible to have a universal fellowship without it ever being practical in a local sense. OVER THIS WE DO HAVE CONTROL.

One group makes it a test of universal fellowship, the other of local fellowship. If something is to be a test of fellowship, shouldn’t we be more concerned with that in which we have control?

B. 1 Cor.9:19-23 – We must have a good handle on God’s Word, our consciences, and our freedoms.

1. What is a violation of a conscience? We must first know what it is not. It is not doing something which makes you feel uncomfortable, or something you have never done before, nor doing what you do not like. It is acting against your conscience to the degree that you feel you are sinning – or least where you have serious doubts about your scriptural practice.

a. I also believe this means that something can be going on in the church that we disagree with, but does not necessarily involve us.

b. Examples: Women speaking while remaining in subjection, Women wearing artificial head-coverings, Second serving of the Lord’s Supper, Collection other than normal Sunday Morning, etc.

2. Paul is talking about reaching out to others for fellowship. If we are to come together, we each must in areas that do not violate our conscientious understanding of the law of Christ, work with the one another. But again, not as without the law of Christ.

C. If all Christians would submit to the weaker conscience, then there would be a dissolving of all problems – as long as the weaker conscience also recognized their boundaries of restrictions (Rom.14).

VIII. PROBLEMS ON DECIDING WHOM TO FELLOWSHIP

A. I need to be straight-forward. I do not yet understand all the applications of my forthcoming proposals. I will investigate these more thoroughly under section V. Alexander Campbell stated,

“We were not, indeed, at first apprized of the havoc which our principles would make upon our opinions. We soon, however, found our principles and opinions at war on some points; and the question immediately arose, whether shall we sacrifice our principles to our opinions, or our opinions to our principles? We need not say that we are compelled to the latter judging that our principles were better than our opinions.”[8]

B. Whom do I fellowship? Simply put, I try to fellowship those whom God fellowships, using the same standard of acceptance.

1. This is easy to say, but not so easy to do. It would be hypocritical to state otherwise. Will anyone affirm that everyone they have been in congregational or private fellowship with is heaven bound? Would any of us affirm that every soul denied the right hand (Gal.2:9) is eternally damned? Since our boundaries of fellowship are not a perfect reflection of God’s, we sometimes exclude and include where God does not.

2. This is troublesome to me. I would like to think that deciding who and who not to fellowship would be easy. Theoretically, it is. Realistically, it is not. Because of this admission, some people, including me, have sometimes thought we are approaching the subject completely wrong. Are too many using the wrong “measuring stick” or standard? This could be unfortunately correct, and to some limited degree, I am sure it is.

3. In studying who to fellowship from a Biblical point of view, I learned it was not as easy in the first century as maybe we have assumed. They, as well as we, had difficulty over faith vs. opinion, and tolerance of differences. The two problems were and are:

  • Not accepting those we should.
  • Accepting those we should not.

a. Not Accepting Those We Should.

1) Rom.14 – Brethren had to be admonished to “accept” one another. Maybe they had not yet separated into two churches, but the seeds of separation were sown.

2) 2 Cor.2:5-8 – The church had disciplined a sinner (1 Cor.5?). He had repented. Yet they still did not receive him!

3) 3 Jn.9-10 – Diotrephes refused fellowship with God’s workers.

b. Accepting Those We Should Not.

1) 1 Cor.5 – A man had “his father’s wife.” Amazingly the church was “puffed up.”

2) Rev.2:12-29 – Both the church in Pergamum and in Thyatira were guilty of harboring false teachers: Teachings of Balaam, The Nicolaitans, and Jezebel.

c. This is a delicate balance. Overall, it is my preference to over-extend and fellowship by accepting those who God does not, rather than not fellowship by not accepting those who God does.[9] Please do not take this as a disallowance of God’s instructions concerning church discipline. Concerning this, James Adams said,

“On the basis of charity, I might conceivably have fellowship with some person in this life whose life in the Lord will in the judgment judge as not having been worthy of such fellowship. I think, however, I had rather risk this than to run the risk of driving away from the Lord, as did Diotrephes, those worthy of my fellowship in the eyes of the Lord and thus become the cause of the loss of their souls and the souls of those whom they influence in the world to come. My plea is for sanity, forbearance, and tolerance….”[10]

1) There is a danger in this though. We cannot give comfort to those who possibly could be out of fellowship with God, and yet we still fellowship them.

C. Fellowship is based upon our walk of faith and trust in Jesus. This walk is not one of perfection. Rather it is a progression. It is a habitual walk. This includes, I believe, a growth in knowledge. I hope this extends to performance as well. God is the judge. Certainly there are subjects which automatically destroy me. I hope there are some which do not. Listen carefully, my fellowship with another Christian is not based solely upon their fellowship with God. It is based upon my perception of their fellowship with God. My perception of their walk. This is not relativism. This is reality. This perception is not always perfect.

D. Is fellowship based upon perfect knowledge? No. Neither their perfect knowledge of doctrine, nor my perfect knowledge of them. If it was, no one could be baptized. This, however, does not remove my responsibility to grow. This brings us to the acknowledged problem of fellowshipping where different views exist. James Adams said,

“I believe there can be unity in diversity up to a point. Here is the crux of the whole matter – deciding where that point is.”[11]

1. This will be more fully discussed in section VI.

IX. PRINCIPLES FOR DECIDING WHOM NOT TO FELLOWSHIP

A. I am sure I do not fully understand all the ramifications of the following principles. I also freely acknowledge that they are probably not the only principles[12]. There will be some over-lapping. However, I submit them for your consideration. My method of discernment was based both on historical observations and scriptural examination. I will attempt to give examples for each.

1. Does it Effect Collective Worship/Congregational Action

a. This is more common sense that anything. If my conscience is stricken by the forced participation, then participatory fellowship (i.e. sharing) is broken (Rom.14:23). However, simply because an action violates my conscience does not mean that others sin in so acting. Violation of my conscience is not God’s standard. Simply put, I am not God! They could sin if they force it upon me. Or they could sin if it is a violation of God’s law. I could also sin by my actions.

b. This does not mean that everything that takes place in my presence affects me.

1) Women speaking in Bible classes.

2) Lord Supper during second service.

3) Women wearing/not wearing a veil.

c. Interesting enough, even though most our[13] differences involve collective action; there were few similar disturbances in the first century. If I am not mistaken, 1 Cor.11 and 14 are the only scriptures dealing with a disruption/abuse of assembly worship.[14] In each they were told to cease the disrupting practice.

2. Are They Involved in a Willful Sin?

a. By self-definition, this would include only a sin the perpetrator acknowledges. This is a “high-handed,” defiant sin.

b. Mt.18:15-17

c. 2 Thess.3:6-15

d. Heb.10:26-31

3. Are They Corrupting the Core of Gospel?

a. I define this as the facts briefly discussed by Paul in 1 Cor.15:1-4: Jesus Christ, the Son of God, came down from Heaven to die on the cross for my sins, was buried, and then arose. There are many applications to these basic facts. It would also seem natural to place the affirmation of inspiration under this section since, “the gospel is God’s good news to man.” Ferrell Jenkins said,

“I do not believe that any lasting and effective unity can exist where vastly differing attitudes toward the Bible exist.”[15],[16]

b. 1 Cor.15:12-19,33

c. 2 Tim.2:17-18

d. 2 Jn.7-9[17]

4. Does it Involve Another Theological System (of Salvation)?

a. This could be considered a sub-category of #3.

b. Rom.16:17

c. Gal.1:8; 5:4

d. 2 Jn.9

e. The Catholic view of meritorious works cannot be fellowshipped. The Protestant view of Faith only cannot be tolerated.

f. We might misunderstand a verse or text. That will not always cause us to lose our souls, or withdraw fellowship. But it can (2 Pet.3:16). It is also possible to devise “another gospel.”

g. I would probably place the non-amenability of non-Christians in reference to marriage, divorce, and re-marriage, as a different theological system.

h. It is possible that the split over certain forms of Premillennialism could be placed under this heading.

5. Are They Factious (Heretics)?

a. Tit.3:10

b. Rom.16:17

c. This could include a brother who forces his lawful opinion; or one who forces his unlawful belief. It does not, however, include one who insists upon doctrinal (faith) purity.

d. This could sometimes be a sub-category of #1 – Affecting collective action.

6. Are They Guilty of Violating Specific (Moral) Commands (Which is different from our perceived violation of general/applied moral commands)?

a. This could be a sub-category of #2 – Willful Sin.

b. 1 Cor.5:1ff; 6:9-10.

c. Eph.5:3-12; Col.3:5-11.

d. 2 Thess.3:6-15.

e. Rev.2:14,20-21.

f. A word of explanation is here needed. There are a variety of views concerning applications of morality in today’s church. Should people wear shorts and bathing suits? What about women wearing pants? What about serving in war? And don’t forget smoking! Should these (and others, etc.) be tolerated? Is there any Biblical precedent? Yes.

g. The Biblical precedent. Matthew 7:12 contains the so-called “Golden Rule.” To me, slavery is a violation of that rule. Have you read Philemon lately?

h. The Scriptures command us to be modest and decent (1 Tim.2:9). The Bible, however, did not give specific guidelines as to how “long” “shorts” should be. What might be clearly immodest to me, might not be to another. Clarity will come, hopefully, as each learns and matures. This does not mean, though, that nothing can be declared indecent.

i. Maybe this will help us understand why we tolerate different views on defensive force. There is a plain admonition against murder (Rom.13:9). There is not, however, a specific application that defensive force is murder. Therefore, toleration, as with slavery, is scriptural.

j. How would this apply to some questions concerning Marriage, Divorce, and Remarriage? No one in the brotherhood is knowingly advocating adultery. But this situation is different. Why? Not only do we have a general prohibition against adultery (Rom.13:9), we also have specific applications of it in reference to some remarriages (Mt.5:32; 19:19; Rom.7:2-3). This puts Divorce and Remarriage into a different realm than defensive force. And yet there are some questions of application where we must admit could fall under this category of toleration.

7. Are They Bringing Reproach upon Christ/church by community?

a. Even though the non-Christian community is not our guide, if they are repulsed by a sin, it must be bad! It is time to withdraw (1 Cor.5:1).

B. A good summary of the above is given by Robert Harkrider. “A scriptural guideline to follow is that fellowship must be extended to all baptized believers only when such fellowship does not involve us (cause joint participation) in:

1. Teaching error (Rom.16:17; Tit.3:10-11; Gal.1:8-9).

2. Practicing error (Eph.5:11; 1 Jn.3:4; Jas.4:17).

3. Endorsing error in others (2 Jn.9-10; 2 Thess. 3:6,14).”[18]

X. PROPOSITION FOR UNITY/MERGER/FELLOWSHIP

A. We need to ask, “Are these differences questions of fellowship?” In a practical sense, yes. To fellowship means to share. We can not jointly participate in that which we deem wrong. It would be a violation of our conscience. Again we ask, “Are these questions of fellowship?” In a theoretical or relational sense, I do not know. It is not always clear to me when God withdraws His fellowship or lampstand (Rev.2:5).

1. James Adams said, “I do not know when a man ceases to be a Christian. I do not know when a church ceases to be a church of Christ. This is a problem which I cannot solve.”[19]

2. Ferrell Jenkins wrote, “I recognize that one of the great problems we face today is the proper discernment between matters of faith and matters of opinion. I don’t have all the answers, but I think that the principles of 1 Corinthians 8 and Romans 14 will help all of us immensely until we come to agreement as to what is faith and what is judgment. The meat eater may have looked on the herb-eater as a `weak anti,’ and he may have been regarded as a `liberal,’ but Paul regarded both of them as brethren.”[20]

3. There are some clear statements (1 Cor.5). That means there are some clear answers. I would like to suggest to you the possibility that studying the rightness or wrongness of a particular issue (as we have been doing, and hopefully will continue) is a different question than fellowship. That means we can continue studying our differences, both before and after our (possible) merger, without necessarily impugning each other’s salvation.

B. For the sake of comparison, you need to understand that what the “Christian Church” is to you, you are to us. What you would require of them for fellowship, we must require of you. Hopefully you can see that as a fair assessment.

C. The Boca-Delray congregation can do anything it deems scriptural. Just as can the Boca Raton church. Of course, God is the final judge. We are both free because we are independent and autonomous groups. No N.T. church ever tried to restrict another church’s activity because it disagreed with it and desired universal, fraternal, fellowship. That is a denominational concept of fellowship. The pleas to the churches for change were based upon them being wrong, not a chance for recognized, fraternal fellowship. My pleas are for unity in one church.

D. Whether we unite depends upon “ME.” If each one of us focuses on ourselves, instead of each other, then unity and fellowship is possible.

E. Part of me requires that I accept others upon the same basis that I trust God accepts me. I understand that it is impossible for me to specifically repent of a sin unless I recognize it as such. Alexander Campbell rightly said,

“No man can relinquish his opinions or practices till once convinced that they are wrong; and this he may not be immediately, even supposing they were so. One thing, however, he may do: when not bound by an express command, he need not impose them upon others, by anywise requiring their approbation; and when this is done, the things, to them, are as good as dead, yea, as good as buried, too, being thus removed out of the way.”[21]

1. This does not mean I can accept every brother (If he denies the core of the gospel, he cannot be accepted until he recognizes such as true.

F. I wonder if the contribution should be put on the same level as instrumental music, prayer, and the Lord’s Supper. There are different doctrinal views which do not affect our unity because we do not allow them to affect collective worship.

1. Instrumental music – Some Christians use instruments with “psalms, hymns, and spiritual songs” outside of assembly worship. Others do not.

2. Prayer – Some believe prayers to Jesus are authorized, and so pray privately. Others do not.

3. Lord’s Supper – Some believe the Supper should not be offered a second time, and then to only a few. Others hold divergent views.

G. I would like to give a historical opinion. In our shared past of the so-called “Restoration Movement,” there have been many splits. Some of the major spits have been over the Missionary Society, instrumental music in worship services, and support of educational and benevolent institutions from the church treasury, plus support of social functions from the church treasury. But please notice, the splits did not always occur because there were differences in beliefs about what was right or wrong. The problem was incorporating these into the public assemblies. I would like to suggest the possibility that we today can again renew that fellowship. It would be a goal that we all come to have one mind in doctrine. Until that time, we can have fellowship based upon one mind in practice, and one mind in attitude. In agreement with this opinion is this excerpt from Bryan Vinson, Sr.

“Should you reply that we are pressing our opinion of opping the church support of orphan homes on you I rely, I am not guilty. If you are of the opinion that such is all right, I would never mark and disfellowship you for thinking so. In fact, I would be strongly opposed to branding and withdrawing from a brother who holds the opinion that the use of instrumental music is all right. But should he press his persuasion to the point of insisting that I worship with it, and if I do not I cannot worship, I would be forced to refuse his demands of compliance. Correspondingly, as long as brethren do not force on others the violation of their consciences in this practice of the church supporting homes and/or colleges, we can be at peace, and for years we were.”[22]

Alexander Campbell said,

“And here let it be noted, that it is not the renunciation of an opinion or practice as sinful that is proposed or intended, but merely a cessation from the publishing or practicing it, so as to give offense; a thing men are in the habit of doing every day for their private comfort or secular emolument, where the advantage is of infinitely less importance.”[23]

1. In regard to fellowshipping people with whom we disagree. Is there a difference between disagreeing with someone (to the point where you believe they are sinning) who retains their conflicting action in public assemblies, and those who voluntarily vacate the practice? I believe so (Tit.3:10; Rom.16:17)?

H. The bottom line is, at least for me, the acknowledgement that it would be hypocritical to deny fellowship if we became one congregation. Our own congregation is made up of individuals from both institutional and non-institutional backgrounds. We live in harmony.

I. I personally would offer this prayer, and urge all others to follow:

Dear Father of us all,

We know You desire unity, fellowship and peace, but only according to Your Word. May we also desire unity, but not above truth. May we find a way to unite without violating any conscience or your word. Please forgive us where are wrong doctrinally and attitudinally. Help us to have the right attitude in this question of fellowship. May we keep searching after a more perfect understanding and always have an open mind. And may we repent of error when our knowledge increases.

XI. PRACTICAL REALITIES OF PROPOSED UNITY/MERGER/FELLOWSHIP/ACCEPTANCE

A. In the beginning, we used the illustration of a married coupled. Let’s compare the merger of two congregations as a marriage: communication, compromise, companionship, commitment, compassion.

1. Each of these components of a good marriage begins with the prefix “com-.” It means “with, together.”

2. Each of these is needed for the “marriage” of two congregations.

B. A marriage must function despite that men and women think differently. They must find common ground.

1. Illustration of Janet and the Bank robbery.

2. We as two congregations must find common ground. After all, in some ways, we are not simply 3 miles apart. We are 30 years apart.

3. We must remember, restoring fellowship is painful (2 Cor.5:19)! Just as new marriages can be a struggle. The first year, for some, is very difficult. In order for two to have fellowship, each must give up something, but never violate their consciences.

4. If we unite, it must be after thoughtful consideration. Love edifies, love puffs up (1 Cor.8:1). Regret is a sad word.

C. Common Ground:

1. I would like to suggest that we only act in a collective sense when we have a command, example, or necessary implication to do so. Both “sides” historically have had trouble in determining “How to determine church action and individual action.” The above rule is worth considering. This would not be a creed, which comes from a Latin word meaning believe. It would be an agreement of practice.

2. We will not violate one conscience.

3. We must confine ourselves to the witnesses.

D. Application: “Congregational Activity. In the first place, any differences of understanding regarding God’s will for action will affect the fellowship (doing together) of (honest) men, for each must do according to his own understanding of God’s will. Put bluntly, this means that a `con’ brother cannot have fellowship (joint participation) in the `pro’ practice which he believes to be wrong. If a `pro’ brother wants to do something out of his own pocket, that does not affect his `con’ brother who is standing beside him. If a group of `pro’ brothers wish to do the same, their action does not involve the `con’ brother. But if a congregation commits itself to support a project, and if members in that congregation have conscientious scruples against the project, they are necessarily involved. They must express their objections, and, if they cannot be persuaded otherwise and cannot persuade the majority, they simply must make some separation and some break in fellowship (joint participation).”

“The same principle may also work in reverse. Suppose a number of `pro’ brethren are part of a congregation whose great majority is `con.’ The `pro’s’ are happy to live with `con’ practices, and they are actively involved in the church’s work. Then the congregation is called on to support a preacher who wants to establish a `con’ church in a town where there is none, but where there are several churches already of `pro’ persuasion. The `pro’ brothers cannot in good conscience give assistance to this effort, although they are happy to support other `con’ preachers whose work does not relate to specifically to `the issues.’ If the `con’ majority is very thoughtful, it will be able to see how its own arguments regarding various `pro’ majorities have a bearing on its action, now that it is in the majority position.”[24],[25]

E. Fellowship must not be based upon “party loyalty” (1 Cor.3:1-9). Our mutual and separate decisions must be based upon our understanding of God’s word and what’s best for our congregations. The basis must not be our respective “parties,” magazines, colleges, “Big Name” preachers. That is denominational.

F. If we unite and therefore have fellowship, we must always remember that “those who fail to learn from history are doomed to repeat it.”

CONCLUSION

A. A decision each individual, separately, and each church collectively, needs to make is this, “will the cause of Christ be served better by uniting, or staying separate?” My choice is that we unite.

ADDENDUM I

UNITY WITH DIVERSITY

James Robert Jarrell, in an unpublished paper, gave a list of both issues which caused separation, and those who did not. His point was that there was a unity with diversity in churches of Christ. The phrase “Unity with Diversity” is sometimes connected with the New Unity Movement.

My inclusion of these lists is not given in support of the conclusions of any non-biblical basis for fellowship or the lists themselves. Some disagreements he listed as not causing division would be problematic for me. As far as I understand the purpose of the lists, Mr. Jarrell is not stating his views either. They are simply observations. The purpose is for information and the desire to know why we sometimes divide on what some consider doctrine, and why we sometimes do not divide on what some consider doctrine.

Non-divisive Differences

1. Can a Christian take an oath?

2. Can a Christian kill in war?

3. Can a Christian inflict capital punishment?

4. Can a Christian vote?

5. Can a Christian serve in government?

6. Can a Christian engage in political activism?

7. Can a Christian play cards?

8. Can a Christian observe Christmas?

9. Can a Christian wear a swim, track, or basketball suit?

10. Can a Christian use force to defend himself?

11. Can a Christian use violence to defend the weak or helpless against violence?

12. Can a preacher join a minister’s association?

13. Must a woman have long hair and wear a veil to church?

14. The indwelling of the Holy Spirit.

15. The work of the Holy Spirit.

16. The Trinity.

17. Special Providence.

18. How God answers prayers

19. Fasting.

20. Translations of the Bible.

21. The authority of the Elders.

22. Wednesday night contributions

23. Women deacons.

24. Baptism in the Holy Spirit.

25. The gift of the Holy Spirit.

26. Being born of the Spirit.

27. Dimming lights for prayer.

28. Singing during the passing of the loaf and cup of blessing.

29. Singing during the collection.

30. The use of pictures of Christ and other visual aids.

31. The use of symbols – such as the cross.

32. Stained glass windows.

33. Steeples and spires.

34. Passing the collection basket, instead of laying the money on the table.

35. Eating in the church building.

36. The grounds for disfellowshipping.

37. Supporting Christian colleges from congregational treasuries.

38. Who appoints and/or selects Elders.

39. Divorce and remarriage.

40. The method and type of inspiration.

41. “Rebaptism” (accepting immersed Presbyterians, Baptists, Methodists, etc. who did not fully understand baptism but knew that they were obeying Jesus).

42. The qualifications of Elders and Deacons.

43. The Five Items of Worship.”

44. The use of choirs, choruses, quartets, and solos.

45. Partaking of the loaf and cup on Sunday night (or, Roman day vs. Jewish day).

46. The interpretation of the book of Revelation.

47. Accepting “Christian Church” Baptism.

48. Segregation of the races.

49. Tobacco smoking.

50. Marrying out of the brotherhood.

51. Membership in the Masons and other lodges.

52. Contributing to the United Fund of Community Chest.

53. The use of Sunday School literature.

54. Youth Directors, youth rallies, youth programs.

55. The extent of evolution.

56. Must benevolence be tied in with evangelism or edification?

57. Support for Christian hospitals.

58. Awards and prizes in church activities;

59. Socialism.

60. Associate ministers, Minister of Education, Minsters of Music, and Educational Directors.

61. Benevolent activity beyond widows, orphans, food, clothing, shelter, visiting the sick, giving a drink to the thirsty, and visiting those in jail.

62. Formal confession.

63. The baptismal formula.

64. Going to law.

65. Slavery.

66. Pledging and canvassing for the contribution.

67. Must a Christian orphanage be under a local congregation Eldership?

68. Dancing.

69. Hard vs. soft preaching.

70. Mixed swimming.

71. Total abstinence from alcoholic beverages.

72. The plan vs. the Man.

73. The tenure of Elders.

74. Buying Vacation Bible School refreshments from the church treasury.

75. The present-day activity of demons.

76. May the local congregation (corporately) obey every general command to the individual Christian?

77. The name of the church (and use of the name “Christian Church.”

78. Is the church of Christ a denomination?

79. Can instrumental music be used in a wedding in a building of the Churches of Christ?

80. Can a minister perform the wedding ceremony for every one who has a license?

81. Can one “join” the church?

82. Restrictive deeds.

83. Does “speaking in tongues” mean ecstatic utterance?

84. Must a prayer include the phrase, “in Jesus’ name’ (or its equivalent)?

85. Is having segregated congregations a sin?

86. Are there Christians in the various sects?

87. “Taking” the confession in the water.

88. May a woman, may a wife, may a single woman speak up in a Bible class?

89. How old must one be to be baptized?

90. Which are “essentials” and what are “non-essentials?” (matters of faith and matters of opinion.)

91. Must Bible things be called by Bible names?

92. May we say `my church?”

93. May a Christian work or play on Sunday?

94. May a Christian be saved who dies before he has a chance to pray for forgiveness?

95. Where is Paradise – in Heaven or in Hades (Nichols vs. Woods).

96. May women attend and/or participate in business meetings?

97. Having some (those absent at morning assembly) partake of the loaf and cup while others (those who partook at the morning assembly) do not.

98. Tithing.

99. Laying out the fleece.

100. Should Church of Christ be capitalized?

101. Should Brother (Jones) be capitalized?

102. Is baptism in the name of or into the name of the Father, Son, and Holy Spirit?

103. Are there degrees of reward and punishment in the after life?

104. May a congregation sponsor a Boy Scout Troop?

105. May a congregation provide a gym?

106. Abortion.

107. The meaning of “that which is perfect.”

108. Must a man dress up to serve the Lord’s Table?

109. Must a Christian use Thee, Thou, etc. in addressing God?

110. The foreknowledge of God.

111. Was the use of instrumental music in worship a sin in The Old Testament (a la Adam Clarke)?

112. The baptism formula[26]

113. May a woman lead a prayer in assemblies other than “than worship service?”

Mr. Jarrell concludes this list by saying, “All of these 113 differences in view and of practice are usually tolerated without dividing into separate congregations or without disfellowshipping.” I would have to dissent on some of those.

Also, I could think of other disagreements over which we do not divide (i.e. praying to Jesus). I am sure there are others of which I am not even aware.

Now for his second list:

Divisive Differences

1. Sunday School classes.

2. Women teachers.

3. Congregations cooperating in evangelism through a sponsoring organization.

4. Supporting Christian orphanages from the local church treasury.

5. Benevolence to those not in Churches of Christ.

6. Movies, television, stage, and radio entertainment.

7. The use of nonfermented fruit of the vine.

8. Premillennialism.

9. The authority of an evangelist.

10. Christian colleges.

11. Did the Eldership pass away with spiritual gifts?

12. Whom shall we fellowship?

13. Can a congregation own a church building?

14. Can a person be baptized in an artificial baptistery?

15. Speaking in tongues.

16. Polygamy.

17. Cooking or eating in the church building.

18. The use of more than one container to partake of the cup of blessing.

19. The “located minister” system.

20. The use of instrumental music.

21. The use of missionary, benevolent, and other types of societies or organizations to carry out Christian activities.

22. Closed communion.

23. The use of make-up and jewelry.

24. Breaking the bread before blessing it.

25. Accepting as members of the congregation those who conscientiously have received affusion for baptism.

26. The order of worship.

27. Partaking of the loaf and cup on days other than the first day of the week.

28. Calling “the Minister” by the term Pastor and addressing him as “the Reverend.”

29. Raising money by projects.

30. Conventions, and associations of churches.[27]

Mr. Jarrell concludes this section by stating, “All of these 30 differences of view and of practice have often, thought not always, resulted in division and/or disfellowshipping.”

Is That Right?

By Mike Schmidt

Categorize each of the following as either mandatory and lawful (M&L), unlawful (U), lawful but not required [expediency or aid] (E), or a personal liberty (P). Add a (T) in the expediency category if you think some brethren have bound this item as required when it is not – a tradition. (-Michael J. Schmidt, 5/94)

PRACTICE

M&L

U

E

P

Scripture
1) Assembly on 1st day of the week          
2) Assembly on any day          
3) Dressing up for the assembly          
4) Dress for public participants in worship (coat, tie, etc.)          
5) Making announcements          
6) ‘Social’ announcements          
7) Church announcing birthdays, anniversaries, graduations, etc          
8) Having Sunday night assembly          
9) Not having a sermon on Sunday night          
10) Church celebration of Christmas/Easter          
11) Singing an invitation song at close of sermon/service          
12) Offering an invitation at the end of every sermon/service          
13) Closing with a prayer          
14) Having an opening prayer          
15) Having a scripture reading before sermon          
16) Prayers must end with “In Jesus’ name, Amen.”          
17) Saying “Amen” or “Praise the Lord” out loud          
18) Use of PA systems, overhead projectors by the church          
19) All quiet before start of service          
20) Clapping during songs          
21) Applause after baptisms          
22) A moment of silence during L.S. etc.          
23) Lord’s Supper on 1st day          
24) Lord’s Supper on 1st day only          
25) Name of Lord’s Supper          
26) Color of the juice in the Lord’s supper          
27) Fruit of vine and bread in Lord’s supper          
28) Unleavened bread in Lord’s supper          
29) Use of any fruit of vine except grape juice          
30) Use of fermented and/or unfermented fruit of the vine          
31) Order of Lord’s supper in assembly          
32) Order of the elements in Lord’s supper          
33) Type of bread in the Lord’s supper          
34) Lord’s supper on Sunday night          
35) Using one cup for Lord’s supper          
PRACTICE

M&L

U

E

P

Scripture
36) Using multiple cups for Lord’s supper          
37) Lord’s Supper every 1st day          
38) Using more than one loaf in L.S.          
39) Reading/singing aloud during L.S.          
40) Congregational singing          
41) A song leader          
42) Type of songs sung          
43) Use of instrumental music          
44) Use of a pitch pipe          
45) 1st day collection          
46) Collection on any day          
47) A church treasury          
48) Having a church treasurer          
49) Church putting money in a CD, MMF or interest account          
50) Church accepting money on any day but 1st day          
51) Church accepting money from non-Christians          
52) Collection during the Lord’s supper          
53) Collection by passing containers          
54) Collection in vestibule or giving to treasurer          
55) The “Lord’s money”          
56) Church ownership of a bus          
57) Church helping needy Christian family          
58) Church contributing to a “Christian” college          
59) Church buying books from a Christian college bookstore          
60) Church subscribing to a religious paper for members          
61) Church contributing to a religious publishing foundation          
62) Church sending to another church for needy saints          
63) Church sending money to a benevolent institution          
64) Church buying groceries from a store for a needy family          
65) Church operating a homeless shelter          
66) Church sending money to an evangelist          
67) Church sending money to another church for evangelism          
68) Church sending to another church to send to an evangelist          
69) Church sending money to an indiv./company for evangelist          
70) Church sponsoring a TV show          
71) Church contributing to a Christian broadcasting company          
72) Church buying pre-made tapes to broadcast on radio/TV          
73) Area churches holding joint meeting to makes plans/work          
PRACTICE

M&L

U

E

P

Scripture
74) Area churches jointly sponsoring a TV/radio show          
75) Preacher quoting from something besides the Bible          
76) Length of sermons          
77) Preacher using fewer than 5 Scriptures in a sermon          
78) Preacher reading a poem in a sermon          
79) Bible classes for children          
80) Women teachers in Bible classes          
81) Women teachers in Bible classes for children          
82) Showing movies or videos in a Bible class          
83) Using class material written by non-Christians          
84) Having a Bible class on Sunday morning/”Sunday school”          
85) Having Wednesday night classes/services          
86) Use of Bible class material          
87) Class “jointly” taught by man and woman          
88) Men’s business meeting in lieu of elders          
89) Men/elders appointing chairmen or committees          
90) Having a building          
91) Paying for building from the treasury          
92) Maintaining building from the treasury          
93) Borrowing money for a building          
94) Speaker’s rostrum in center of pulpit          
95) Table in center of pulpit          
96) Weddings in church building          
97) Funerals in church building          
98) Instrumental music in wedding in church building          
99) Women participating in congregational singing          
100) Women speaking in the assembly          
101) A woman saying “Amen” or “Praise the Lord” out loud          
102) Women attending business meetings          
103) Women speaking in business meetings          
104) Woman wearing an artificial covering in the assembly          
105) Women and men sitting together in the assembly          
106) Women wearing pants/slacks in the assembly          
107) Elders and deacons in a local church          
108) Elders over churches in an area          
109) A plurality of elders in a local church          
110) Women as elders          
111) All of an elder’s children must be faithful Christians          
PRACTICE M&L U E P

Scripture
112) Elders with one child          
113) Preachers wearing a beard          
114) Use of name ‘church of Christ’          
115) Exclusive use of name ‘church of Christ’          
116) Use of name ‘church of God’          
117) Having a sign on the building          
118) Holding two gospel meetings per year          
119) Calling gospel meetings “revivals”          
120) Calling these meetings “seminars, workshops, lectures, forums, “etc.          
121) Singing only certain invitation songs at gospel meetings          
122) Holding gospel meetings in a tent          
123) Withdrawing from immoral/disorderly Christians          
124) Withdrawing fellowship for non-attendance on Lord’s day          
125) Withdrawing fellowship for non-attendance on Wed. night          
126) Use of false teachers by church in meetings, classes, etc.          
127) Attending an assembly of a denominational church          
128) Baptism in water for remission of sins          
129) Baptism in a baptistery          
130) Baptism by a woman          
131) Baptism by a non-Christian          
132) Baptism by a Christian Church preacher          
133) Words said at baptism (“in name of Father , Son and HS”)          
134) Women speaking in business meetings          
135) Men’s business meeting in lieu of elders          
136) Men/elders appointing chairmen or committees          
137) Collection by passing containers          
138) Drinking alcoholic beverages          
139) Dancing, going to prom          
140) Men having long hair, women having short hair          
141) Serving in the military          
142) Watching movies at theatre/home          
143) Using euphemisms (“Gosh, Darn, Gee,” etc.)          
144) Serving in the military          
145) Taking an oath          
146) No repentance till you come forward          
147) Confession to preacher at the invitation          
148) Giving away Bibles to visitors          
149) Use of King James Version          

ADDENDUM II

PAUL’S PLAN FOR UNITY

INTRO:

A. The ecumenical movement is based upon a unity which is only a facade upon the face of denominational division. It is a unity of differing denominations. It would be wonderful if all denominations decided to lay aside their creeds and distinctions to unite under God, but alas I doubt it will ever happen.

B. Sometimes there are divisions among God’s people which drive them to worship in different buildings. This is a division which might be worse than denominational division.

C. There is another division, that which can exist in a single congregation. This is the first step which leads to separate buildings, and then to the establishing of divisive denominations.

D. God knew about this, and He gave His people, through Paul, a plan for unity which is found in Eph.4:1?16.

BODY:

I. PLEA AND ATTITUDE FOR UNITY ? Vv.1?3

A. Start with yourself. No matter what God provides, if you do not have the mind?set for unity, then nothing else matters.

B. “Walk in a manner worthy of the calling with which you have been called” ? v.1

1. We can, by our walk, show ourselves worthy or unworthy.

C. “The Ephesian Walk”: HOW WE SHOULD NOT WALK

1. 2:2,3

a. According to the course of this world.

b. According to the prince of the power of the air.

c. According to the spirit that is now working in the sons of disobedience.

d. According to the lusts of our flesh and mind.

2. 4:17?19

a. Intellect: In the futility of our minds.

Darkened in our understanding.

b. Emotion: Having become callous.

c. Will ? Given themselves over to sensuality, impurity, greed.

D. “The Ephesian Walk”: HOW WE SHOULD WALK

1. 2:10 ? Walk in good works.

2. 4:1 ? In a manner worthy of our calling.

3. 5:2 ? Walk in love which involves sacrifice.

4. 5:8 ? Walk as children of light.

5. 5:15 ? Be wise.

E. One of the best ways I know to describe the worthiness of our calling is to describe what we are called:

1. Christians ? Followers of Christ

2. Saints ? Holy ones

3. Brethren ? Of Jesus

4. Children ? Of God

F. The attitude for unity:

1. Humility/lowliness ? Think higher of others (selflessness).

2. Gentleness/meekness ? Easy to get along with.

3. Patience/longsuffering

4. Showing forbearance/forbearing in love ? Why we support the weak and go the extra mile.

5. Being diligent/endeavoring ? It takes work for unity.

6. In the bond of peace ? Peace binds us together.

II. PLATFORM FOR UNITY ? Vv.4?6

A. One Body ? Organization

B. One Spirit ? Life

C. One Hope ? Expectation

D. One Lord ? Authority

E. One Faith ? Message/Doctrine/Trust

F. One Baptism ? Practice

G. One God and Father ? Worship

III. PROVISION FOR UNITY ? Vv.7?11

A. Christ gave GIFTS unto men that the church might be filled (vv.8,10).

1. The gifts are to all men and is summed up in the word “grace” ? vv.7,8.

2. This grace enables us to have unity.

B. Some of the Gifts:

1. Apostles and Prophets

a. These laid the foundation (Eph.2:20). The prophets are N.T. prophets (cf.Acts 13:1; 1 Cor.12:28?29), chosen by the laying on of apostle’s hands (Acts 19:6). We now have

their work in the completed revelation (Eph.3:1?5; 2 Tim.3:16,17). Once the foundation had been laid there is no need for a relaying.

2. Evangelists

a. Announcing the good news, preaching, teaching (2 Tim.4:1?5). These were and are for extension of the church. They take the foundation which has been laid and build upon it. If unity is to be desired, then evangelists (also known as preachers and ministers) must preach the foundation of Jesus Christ that was laid by the apostles and prophets. And only that foundation.

3. Pastors and Teachers

a. Pastors are the same as bishops, elders, presbyters, or overseers. The N.T. authorizes no organization smaller or larger than the local church for the collective functioning of the saints in the work of the church. That God gave pastors for the tending and oversight local church is overlooked by those who argue for a confederation of local churches. Pastors and teachers are for the development of the church.

b. It must also be remembered that these pastors are not only feeders of the flock, but overseers of our souls. They are to help us grow.

IV. PURPOSE OF GIFTS: WORK ? V.12

A. “For the perfecting of the saints” (ASV); “to fit his people” (TNCT); “to equip God’s people” (NEB); “to get His holy people ready” (Beck); “for the equipping of the saints” (NASB); “for the perfecting of the saints” (KJV).

1. The word “for” is used three times in this verse in the KJV.

2. The first “for” is from the Greek preposition pros, which is used “of the goal aimed at or striven toward…with conscious purpose for, for the purpose of, on behalf of…”1 The goal or aim of this first “for” is the perfecting/equipping of the saints.

B. The perfecting/equipping of the Saints. ? V.12

1. The word “perfecting”/”equipping” (katartismos):

a. basically means “putting a thing or a person into the condition in which he or it ought to be.”

b. The word is “used in surgery for setting a broken limb, or for putting a joint that is out of place back into its place.”

c. In politics it is used for bringing together opposing factions so that government can go on” (Barclay).

d. In the N.T. it is used of “mending” nets (Mk.1:19), or “restoring” erring saints (Gal.6:1).

e. The saints must be perfected, that is equipped, or they can never do what God intended for saints to do.

C. The second and third time “for” is used in the KJV the Greek preposition is eis. This means “in order to.”2 Kittel3says: “3. Consecutive and final eis. The preposition denotes the direction of an action to a specific end.” Thus, God gave gifts so that the saints might be perfected in order that the saints might do the work of service in order that the body might be builded up.

D. The Work of Service, Ministry (diakonia) ? v.12

V. PERFECTION OF GIFTS: GROWING UNTO UNITY ? Vv.12?16

A. Building up of the body of Christ (oikodome) ? v.12

B. Attaining to the unity of the faith ? v.13

C. Attaining to the knowledge of the Son of God ? v.13

D. Attaining to maturity ? v.13

E. Attaining the measure of the fulness of Christ ? v.13

F. No longer: ? v.14

1. Children ?

2. Tossed here and there by waves ?

3. Carried about by every wind of doctrine

4. Carried about by trickery of men

5. Carried about by craftiness in deceitful scheming

G. Speaking the truth in love ? v.15

H. Growing up unto Christ ? v.15

I. Every part working ? v.16

J. The purpose of growth means (vv.15,16)

1. FROM: Jesus

2. DONE BY: All Parts

3. DONE IN: Love

4. DONE FOR: Unity

CONCLUSION:

A. We have to start with ourselves individually, then this church, then our erring brethren, then the world. 2 JOHN 9

ADDENDUM III

2 JOHN 9

TEXT: “Anyone who goes (Lit., goes on ahead) too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son.”

TEXTUAL VARIANCE

1. Parabaino (3845) [KJV, NKJV] or Proago (4254) [ASV, NASB].

a. Parabaino (3845) “to go contrary to, i.e. violate a command.”4

b. Proago (4254) “2.intras….b. to proceed, go forward: in a bad sense, to go further than is right or proper….”5

2. “The best texts read (proagon) goeth onward.”6,7

DIFFERENT (POSSIBLE) APPLICATIONS OF EACH WORD

1. Anyone who “violates a command” and does not abide in the doctrine of Christ, does not have God. This would require perfection in knowledge and performance. Or at least very good luck! This would not allow any mistakes.

2. Anyone who “proceeds forward” and does not abide in the doctrine of Christ, does not have God. This would imply some are not satisfied with staying with God’s word as their authority. They have gone beyond and substituted another authority. The subject under consideration is not my performance to the doctrine of Christ, but rather my non-confinement to the doctrine of Christ.

a. There is a attitudinal difference between those who are content to abide in the doctrine of Christ, and yet do not have full knowledge, and those who are not content to abide therein. There is also a doctrinal difference in that one uses a different doctrine for his authority.

b. A little closer to home, the application can be made to ourselves.

1) Traditions – Mark 7:7-9 speaks of setting aside the word of God by teaching as doctrines the precepts of men. Traditions are not inherently wrong, but if they contradict, add to, subtract from, substitute the word of God, then they are wrong. If we bind them, they are also wrong. This should be a continuous task for us.

2) History – Using History to prove our position is not wrong, unless it becomes our primary source. For example, history records that instrumental music was not used in the N.T. church. But that does not make it wrong. History also records that churches did not own buildings then either. History must always be used to back up scriptural position, not to create a scriptural position.

3) Logic – Different Christians have different attitudes about the use of logic. Some use it extensively, some sparingly. I enjoy it use as long as one understands its limitations. If you have to ask, “what limitations” then maybe you rely too much on it. It seems, today, many use it in there debate arguments. I once heard a debate where one preacher used scriptures and syllogisms and the other simply used scriptures. The first commented that the other was making allegations without arguments. I had to explain to the second debated that what he meant was he was not putting his arguments into syllogistic form. The Bible does contain the crude use of syllogistic argumentation (Jn.9:31-43)8, but the Bible also, and more frequently, simply recites authority (i.e. Words from God which are the conclusion – Mt.4:1-11).

4) Emotions – I hear too many arguments based entirely upon emotion. How would you answer the following dilemma? There is an elderly Christian that cannot attend services. Some members decide to hold a special service at his house. Assuming that it is scriptural to serve the Lord’s Supper outside of the congregational setting9, can the participants in the special service, who already observed the Lord’s Supper in the regular service, eat and drink again? If you answered yes, because the elderly Christian would feel badly, then you are not arguing from Scripture. You are arguing from feelings.10 And yet I believe the answer is yes, but not for the reason submitted.

COMMENTS

1. I believe Proago the better reading for the following reasons:

a. Experts believe this is so.

b. It gives us all hope.

c. It fits the context of Gnosticism, which means “knowledge”. Verse nine “contains an ironical allusion to the pretensions of the false teachers to have advanced to a higher degree of knowledge.”11

d. It parallels to First John.

2. This does not mean that the only criteria for acceptance, fellowship (by God or man) is saying we accept God’s authority.

3. “To go onward and not abide in this teaching is to lose God. The verb `goes onward’ is from the Greek proago, to progress. The meaning thus is: Whosoever becomes progressive and abides not in the teaching of Christ has not God. Men often boast that they are progressive, and religious movements have arisen both in and out of the church through the years whose watchword and slogan was progressiveness. Progress is good only when it is in the direction of Christ, and not away from him; and in some matters it is far preferable to be non-progressive, particularly in not going beyond what the Lord has said.12

4. “The word translated `goes onward’ in this passage does not mean `differ.’ It implies a disregard for the authority of the teaching of Christ, not ignorance, nor misunderstanding, nor difference.”13

In everything you do, the question must first and always be, “is it scriptural?” If the first question is, “will it accomplish the goal?” then we have a different mind-set, or attitude, and different doctrine.

COMPARISON BETWEEN 1 JOHN AND 2 JOHN

Some people contend that all 2 John refers to is the denial of the Christ’s incarnation and deity (v.7), a doctrine of Gnosticism. Please note these advocate infer Christ’s deity as under discussion for it is not specifically mentioned. Their conclusion is that “doctrine of Christ” should be taken objectively, that is, the doctrine about Christ. And therefore should be applied with this limitation. I disagree for the following reasons:

1. Gnosticism had many other tenets which are dealt with in 1 John. If John was dealing with Gnostics, and I believe he was, why would he limit himself to only one doctrine?

2. Every time the phrase “doctrine/teaching of…” is used in the Bible, it refers to the teaching they did, not about them (i.e. Rev.2:14-15).

3. Verse seven states the result (form) of the problem. Verse nine states the root (substance) of the problem. The real problem was they would not content themselves with god’s authority. I will prove this by comparing 2 John with 1 John.

[1]The New Testament Bible Dictionary, ed. J.D. Douglas. [2]Samuel Dawson, Fellowship: With God and His People, The way of Christ without Denominationalism, p.55. [3]Ibid., Dawson, p.71. [4]Robert Turner, “Whittlin’ and Thinkin’,” Plain Talk, vol.6, no.7, p.4. [5]Ron Halbrook, The Doctrine of Christ and Unity of the Saints, p.13. [6]Conversation with Harry Pickup, Jr. [7]Ed Harrell, “The Bounds of Christian Unity (8)”, Christianity Magazine, September 1989, p.262. [8]Campbell, Christian System, p.xiii, via Ibid., Allen, p.352. [9]Logically, if two propositions are wrong, they are equally wrong.

[10]James Adams, ,Gospel Guardian, XXX, No.13, Aug. 1978, pp.303-304, via Samuel Dawson, Fellowship on Marriage, Divorce, and Remarriage, p.19.

[11]James W. Adams, “How to Attain and Maintain Fellowship,” Ibid., p.393.

[12]Some use of “Clarity Principle.”

[13]Institutional vs. Non-Institutional churches.

[14]There are other scriptures dealing with public worship and admonitions therein, i.e. 1 Cor.5:4; Jms.2:1-4.

[15]Ibid., p.8.

[16]This would partially explain the disassociation between the Disciples of Christ and Independent Christian Churches.

[17]In placing this verse under this heading, I am not advocating that the “Doctrine of Christ” refers only to that about Christ.

[18]Robert Harkrider, “Whom Shall We Fellowship,” Mirror of Truth, July 1983.

[19]James Adams, “How to Attain and Maintain Unity,” Ibid., p.401.

[20].Ibid., Jenkins, p.11.

[21]Alexander Campbell, via Jimmy Allen, “How to Attain and Maintain Unity,” The Arlington Meeting, p.352.

[22]Bryan Vinson, Sr., “How to Attain and Maintain Fellowship,” The Arlington Meeting, p.331.

[23]Alexander Campbell, Declaration and Address, Ibid., Allen, p.354.

[24]Edward Fudge, “Fellowship and `The Issues’, Vanguard, v.1, no.17, 1975, p.8.

[25]I could not, conscientiously, financially support (i.e. fellowship) a preacher who insisted these disagreed upon practices be continued.

[26]He already mentioned this as #63.

[27]I am sure there are others not mentioned, such as separate classes.

1Arndt & Gingrich, A GREEK ENGLISH LEXICON OF THE NEW TESTAMENT, p.717.

2Arndt & Gingrich, p.228.

3Kittel, THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT , vol.II, p.429.

4James Strong, A Greek Dictionary of the New Testament, p.54.

5Joseph Thayer, A Greek-English Lexicon of the New Testament, being Grimm’s Wilke’s Calvis Novi Testimenti, p.537.

6Marvin Vincent, Word Studies in the N.T., vol.II, p.395.

7“Ver.9 (parabainon)]. Rec., according to G,K, etc., Syr., Thph., Oec. (Reiche). Lachm. and Tisch. read instead of it, (proagon), which is attested by A,B, (?), etc., and the readings praecedit and procedit in several codd. of the Vulg. (against which, in the printed Vulg. and Lucif., is recedit). The opinion of Matthaei and Lucke, that (proagon arose out of the paraphease which appears in the scholia: (apagon eauton), which also occurs in Oecumenius, is unfounded; this explanation rather points to proagon as the original reading.” Meyer, Meyer’s Commentary on the N.T., Vol.10, p.637.

8Major Premise (v.31), Minor Premise (v.32), Conclusion (v.33).

9And there is some question concerning that.

10Maybe it should be noted that I believe the scriptures teach that Christians may observe the Memorial as many times as they sing, pray, meet, etc. upon the first day of the week.

11Ibid., Meyer, p.644.

12Guy N. Woods, A Commentary on the New Testament Epistles of Peter, John and Jude, NEW TESTAMENT COMMENTARIES BASED ON THE AMERICAN STANDARD VERSION, p.347.

13Samuel G. Dawson, Fellowship: with God and His People, The Way of Christ without Denominationalism, p.123.

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