The Last Reformation Part 7

Another cause, both for the origin of the sect system and its perpetuation, is the a.s.sumed "power of the keys" which has been carried over from the Church of Rome. The idea that the administrative rule and government of the church of Christ has been, by divine decree, centralized in a self-perpetuating clerical caste with authority to legislate for the church and then to enforce its decisions by judicial procedure, is foreign to the primitive church as recorded in the New Testament. It is a product of Papalism, and yet it has been, in its essential characteristics, transferred directly to the sects of Protestantism. The New Testament recognizes no such human positional authority. It recognizes only that divine authority which operates through G.o.d's chosen ministers and helpers by virtue of the Spirit-bestowed gifts and qualifications. The only governmental authority exercised by the New Testament ministers was in cooperation with Christ, the visible head, by putting forth, in accordance with the Spirit's gifts and qualifications, some portion of that moral power by which alone Christ governs.

The idea that to a clerical order has been committed the exclusive guardians.h.i.+p of the church, with full power to admit to or exclude from the wors.h.i.+p and service of G.o.d all except those who come by way of their priestly mediation, is the basest a.s.sumption. It is a violation of the rights of individual conscience. Yet just such power has been and still is being exerted as a means of enforcing acquiescence in matters of opinion and submission to customs and practises which every unprejudiced man knows, or can soon see, is no part of the New Testament teaching and requirements. What a weapon has this ecclesiastical a.s.sumption been! One always ready for use. It makes no difference whether it is wielded by a Methodist conference, an Episcopal judicatory, a Presbyterian synod, or a Catholic pope, it is all the same in principle--"the power of the keys."

[Sidenote: Lack of religious freedom]

This a.s.sumed corporate power of the clergy has been one of the fundamental causes of sect-making. When a general clerical body a.s.sumes the right in its corporate capacity to prescribe rules of either faith or practise, written or unwritten, and then to enforce them by judicial action, it is a direct violation of the New Testament standard, and of the rights of individual consciences. It was because of this lordly, unscriptural rule that many sincere men of G.o.d have been forced to sever their connection with the older sects in order to find a place where a greater degree of light and truth could be experienced and proclaimed. In such cases it was not religious liberty that caused the formation of new movements and new sects, but _the lack of religious liberty_.

That "power of the keys," making and then enforcing the standards of creeds, has done violence to the conscience of both the clergy and the laity. Conscienceless persons subscribe to the creed without any particular hesitation, but the truly conscientious suffer the greatest embarra.s.sment They must either refuse altogether and withdraw from all connection, or else subscribe with a mental reservation amounting practically to hypocrisy.

[Sidenote: Inflexible character]

This inflexible character of the sect inst.i.tution has been a most fruitful cause for the production of new sects. No matter how spiritual the movement at its beginning, when its leaders were not longing for church power but were earnestly preaching the Word of the Lord as it came unto them, as soon as the sect machinery was thoroughly organized and was set in motion the inevitable tendency has been to throw around the movement a wall of creedal and ecclesiastical exclusiveness which shut out other true people of G.o.d; and then began a process of crystalization which ever afterwards precluded the unfolding of new truth. It is a well-known fact that the high tide of truth-discovery in every religious movement in Protestantism has been at the time of its beginning. A fixed law of immobility has ever afterwards prevailed. The reason is clear: whenever men grasp the reins of government and a.s.sume those prerogatives which belong to G.o.d alone, the rule of the Spirit ends. The unfolding of new truths by the operation of the Spirit is impossible within the limits of the old order where human ecclesiasticism reigns. But truth can not be permanently suppressed. If it can not find room for development within the existing order of things, G.o.d will raise up men who will, independently, proclaim the Word of the Lord. This he has done repeatedly, only to have the new movements end in the same manner--in a rule of human ecclesiasticism.

Human ecclesiasticism has always been the greatest barrier to the free spiritual development of the work of Christ. According to that relic of the papal church, authority and rule is vested in the clerical corporation and is by them conferred upon other individuals by the act of ordination. How different the standard of the Word! In the Old Testament times the office of prophet did not come in the priestly line, but on whomsoever the spirit of prophecy descended--whether upon Amos, the herdsman, or David, the king--he spake as he was moved by the Holy Ghost. There has never been a time under the divine economy when any man to whom the Word of the Lord came was not divinely authorized to proclaim his message wherever he could get a hearing, whether in synagog or temple, or out under the broad canopy of heaven.

CHAPTER IX

THE CHURCH OF THE FUTURE

What about the church of the future? Is the modern sect system the ultimate goal of Christian attainment in this world? While the sects contain much truth and many of the people of G.o.d, their ecclesiastical const.i.tutions are foreign to the true church of Jesus Christ, and it is inconceivable that the great Founder would make no provision either in his Word or in his plan for the correction of the evils which have grown up around the Christian system during the dark ages of the world and which have in a great measure perverted the gospel itself and lessened its wholesome efficiency as the universal remedy for human ills.

Since no sect can make good a claim to being exclusively the church of G.o.d, a general feeling of toleration at least (if not in all cases of sincere respect) has come to prevail respecting the different denominational churches. Men have come to look upon the sects as a mere matter of fact, not to be seriously questioned, and we are supposed to cover the whole scene with the mantle of patience and charity and make the best of a bad situation.

[Sidenote: The Protestant truce]

Dr. J.M. Sturtevant has expressed this general att.i.tude so well that I shall quote his own words: "It has long been true in this country that no Protestant can freely expose the errors and superst.i.tions of the papal church, especially from the pulpit, without incurring the charge of intolerance, bigotry, and uncharitableness. Religious controversy itself has been placed under the ban, as in its own nature uncharitable. When once any religious opinion has organized itself into a sect, it is thought to have acquired a sacredness which, in the name of Christian charity and in the interest of the tranquility of the community, defends it from any open a.s.sault. We have come into the condition in which Rome was when she had extended her conquests from the British Isles to the Euphrates and had transferred to Rome the divinities of all the countries conquered. People of every nationality might wors.h.i.+p their own divinities, but must respectfully tolerate the wors.h.i.+p of every other. In this way only could religious conflict be avoided. The chief reason why Christianity was persecuted was that from its very nature it could accept no such truce. It is either a universal religion or no religion at all. It is, like all other systems which claim to be the true, in its own nature exclusive."

It is because of its universal character that truth can accept no such truce as has been declared by the modern sects. Truth is exclusive, and hence can make no compromises. The church of G.o.d is universal or it is no church at all. The whole truth concerning the church question must and will come out. The times demand it; the people of G.o.d demand it; the Spirit of G.o.d demands it; and, as we shall show, the Scriptures declare it.

[Sidenote: A new awakening]

It is very evident that the people of G.o.d are not satisfied with the present sectarian situation. Everywhere there is manifested a restlessness and uneasiness respecting the arbitrary lines of sect which separate between those who have a recognized spiritual affinity--recognized except formally by the ecclesiastical powers that be. _The Christian consciousness is becoming awakened._ Men are coming to see that Christianity is to be measured, not by sect lines, but by that broader, Scriptural rule of the divine family embracing all true disciples of Jesus--those who possess his life and bear the appropriate fruits of righteousness. This awakening, with its logical consequences, is what I have termed THE LAST REFORMATION. It will give form and character to the Church of the Future.

[Sidenote: Apologies for sects]

Sectarianism still has its defenders, however. In the midst of the rising tide of spiritual fellows.h.i.+p and love, there are those who bring forward a few sickly apologies for sects, apologies which generally impress the earnest student of the Scriptures with the thought that the apologist has a hard case to make out. The excuse most commonly advanced is that the sect system is a useful arrangement for accommodating the variety of tastes and feelings found among Christian people. It is a.s.sumed that some are natural-born Episcopalians, with an innate fondness for formal liturgies and ecclesiastical vestments, and that others are so const.i.tuted by nature as to require certain other particular forms of wors.h.i.+p.

[Sidenote: Diversity of taste and culture]

If there is any such fundamental demand in human nature for a variety of sects, as different climates are required to suit different orders of life on our planet, it is strange indeed that the apostles overlooked such an important point and failed to provide for it. Why was not the primitive church constructed so as to bring into existence at once a variety of human sects to accommodate the different cla.s.ses of people then existing? From the modern point of view they had an excellent excuse for starting with at least two churches--one for the Jews and another for the Gentiles; and if these had not been sufficient, before the end of their personal ministry they could have brought into existence a whole brood of sects.

Now, the student of the Scriptures knows that the apostles proceeded exactly in the opposite direction. They labored earnestly to bring all cla.s.ses into love and fellows.h.i.+p _in one body_. This course was not in accordance with the wisdom of the world, but the twentieth century is beginning to see that it was "the wisdom of G.o.d."

The reason why men have a liking for formal liturgies, stately ceremonies, and ecclesiastical vestments is because of environment.

They have been trained that way. Here again we see the natural tendency of sects to make sectarians and thus reproduce their kind.

When particular forms and ceremonies, which are not required by Scripture, are enforced upon men by a self-const.i.tuted, self-perpetuating ecclesiastical authority, the inevitable result is to stamp the same principles upon succeeding generations and thus perpetuate the sect system exercising such authority.

[Sidenote: The sect spirit]

In a final effort to lessen the odium attaching to what is now widely recognized as an evil, some a.s.sert that the cause of mischief is the sect spirit. This statement contains truth, but it does not tell the whole truth. One of the worst evils of human slavery was the extreme tyranny which some slave-masters exercised. But the real fact was that the system itself tended to convert good men and women into tyrants.

The special manifestation of evil was both effect and cause. It was the natural tendency of the system to make tyrants, and tyrants perpetuated the system. So also with sectarianism. Though all can realize a theoretical difference between the sect spirit and simple denominationalism, yet the very tendency of the system itself is to create party interests and to introduce party rivalries, which naturally foster the sect spirit. Without that devotion to party and party interests--a devotion almost equal to their devotion to the gospel itself--sects would perish. _If sect-members should become so universal in their love and sympathy as to devote themselves to the work of Christ alone--forgetting party interests--sects would die. The sect spirit is, therefore, essential to the maintenance of the life and individuality of the sect body._

[Sidenote: What is the remedy?]

The remedy for sectarianism is not a return to imperialism. The world-church idea as exemplified in the papal church is not the goal of Christianity. Such might hold dominion over men in the barbaric ages of the world, but its universal sway has ceased. The Inquisition will never be reestablished. The unity of the church is not to be found in an imperial hierarchy.

Nor is Christian unity to be obtained by adherence to the historic creeds. These doc.u.ments may express many n.o.ble sentiments respecting Christ and his truth, and they may express the fullest knowledge of the truth known in the days when they were written. But knowledge of the truth is progressive, while creeds are stationary. No human doc.u.ment, therefore, can serve as a permanent basis upon which to build our faith. And then, too, we have seen that creeds are in their very nature divisive. Hence they can not be made the basis for the realization of unity.

Nor is the unity of the church to be found in some particular form of exclusive church polity, as Episcopalianism, Presbyterianism, or Congregationalism. We have conclusively proved that that conception of the church patterned after the forms of political government, in which government and authority are vested inherently and exclusively in human hands, is foreign to the original conception of the church as it existed in the minds of its Founder and his apostles. The government of the New Testament church is a theocracy. Christ is head. He rules through his Holy Spirit by moral suasion and spiritual influence, and the ministers and helpers whom he calls and qualifies share in that oversight and responsibility to the same extent that they are able to wield the same moral and spiritual power. _This is the only church authority and government recognized in the New Testament_.

[Sidenote: The perpetual theocracy]

Here I shall digress long enough to point out by way of contrast the true form of divine government. Every one is familiar with the theocratic government of Israel under the Old Testament dispensation.

G.o.d ruled. He who carefully reads the New Testament can not fail to discern the same type of government in the church before the rise of human ecclesiasticism. The first preachers of the gospel spoke with an authority not derived from a human source. When Peter and John were threatened before the Council and commanded not to speak or teach in the name of Jesus Christ, they gave the sublime answer: "Whether it be right in the sight of G.o.d to hearken unto you more than unto G.o.d, judge ye. For we can not but speak the things which we have seen and heard" (Acts 4: 19, 20). The same principle stands out in bold relief in the experience of Paul. Although that great apostle was forward to cooperate with other apostles and ministers of Christ, one can not fail to see that his whole career exemplified the principle of theocracy. He "was not disobedient unto the heavenly vision."

[Sidenote: An important parallelism]

Permit me to call attention particularly to an important parallelism between the government of Israel under the theocracy and the government of the New Testament church before the rise of ecclesiasticism. G.o.d led his people out of Egypt by Moses and Joshua.

These men are a type of Christ, who leads his people. After the Israelites were settled in Canaan, they had no central government, but each locality or city was autonomous, having its local judges or elders. In a time of crisis G.o.d raised up a judge to lead the people in the necessary cooperative efforts to preserve or regain their liberties. Their miseries Were always the result of their own sins, not a failure of the divine form of government. Their appointing a king and thus setting up a centralized human government was called _rejecting G.o.d as ruler_. And this is exactly parallel with what ecclesiasticism has done and is doing with the same results. G.o.d's government of the church is set aside and rejected.

[Sidenote: Not church federation]

Nor will an organic union of all the sects solve the problem of unity. In the first place, the tendency of such a union is toward imperialism, the creation on the federation plan of another world-church. In the second place, such a federation would strengthen rather than lessen the authority of human rule, while the compromises necessary to make such a project possible would lessen in the same degree that freedom of the Spirit by which alone the full gospel can be given to the world. And in the third place, such a federation would not be the church of G.o.d, for the very framework on which it would rest, human ecclesiasticism, is foreign to the original conception of the church. It would be only a human arrangement patterned after the model of a world-empire. And for another reason such would not be the church. The divine _ekklesia_ includes in its members.h.i.+p the whole family of G.o.d. Thousands of men and women who are united to Christ and in fellows.h.i.+p with all the saved are not members of the formally organized sects. Therefore the union of all such churches in one federation would not include the whole family.

[Sidenote: Back to the Bible standard]

Thus, the remedy for sects is not church federation, nor a return to the historic creeds, nor the adoption of one of the exclusive forms of church polity; neither is it an attempt to hide the sin of the obnoxious sect system by covering it with a mantle of charity and patience--as a sort of necessary evil. What, then, is the real remedy for sects? It is the absolute rejection of every foreign element that has crept into the Christian system and the return to that primitive conception of the church as made up of the entire brotherhood of Christ, organized and controlled by the Holy Spirit. For true unity we must turn from hierarchies and apostolical successions and priestly corporations and church synods and human creeds to THE CHRIST who alone is the head of the church.

[Sidenote: True members.h.i.+p]

Such a movement requires a moral revolution with respect to the att.i.tude of G.o.d's people toward members.h.i.+p in sects. It requires the obliteration of sect lines and the recognition of no other bond of union than that of a common brotherhood through union with Christ.

Divine life secured through repentance and faith is the sole condition of members.h.i.+p in the church of Christ, and this relations.h.i.+p is maintained by obedience to the commands of Christ and consistent Christian conduct. "If we walk in the light, as he is in the light, we have fellows.h.i.+p one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7).

[Sidenote: Elimination of ecclesiasticism]

Such a movement and such a standard of church relations.h.i.+p require the elimination of all ideas of priestly ecclesiasticism. The Christ of the New Testament church is not an absent Christ. He has never resigned his position as head of the church and vested the governmental authority in a self-perpetuating clerical caste. His government is theocratic. He administers it himself through his Holy Spirit. Hence no men or set of men can confer any power or authority whatsoever upon any individual to act for Christ. Christ calls his own a.s.sistants, and any man unto whom the Word of the Lord comes is divinely authorized to proclaim His message. The only sphere of human operation respecting this administration of divine government is simple recognition of what G.o.d has done, and this recognition in the last a.n.a.lysis belongs to the whole body of G.o.d's people. The basis of every man's authority and responsibility is, therefore, not human appointment or official position, but the divine call, gifts, and qualifications, that he possesses. If, for example, he is called to apostolic work and endowed with gifts and qualifications fitting him for such service, he has apostolic authority and responsibility, and there is nothing for other ministers or Christians to do but to _recognize what G.o.d has done_. "Now hath G.o.d set the members every one of them in the body, as it hath pleased him" (1 Cor. 12:18). Such, in short, is the divine organization and government.

[Sidenote: What of the future?]

The realization of this grand ideal of the restoration of the New Testament standard of church members.h.i.+p, government, and authority, is impossible within the sect system. For the sects to turn all the people of G.o.d loose from subjection to every foreign yoke and make them free to a.s.sociate without restriction with all the saved of G.o.d, would be an act of suicide. _Only by division and by holding the grasp of ecclesiastical rule can sects survive._ But he is blind to the signs of the times who can not see that the grip of ecclesiasticism is slipping and the bonds of true catholicity becoming strengthened.

The true people of G.o.d are becoming more and more dissatisfied with present conditions and are beginning to think in terms of a universal Christianity. The rising tide of evangelism among such is already beginning to overflow the lines of sect. What may we expect in the future?

Things can not continue as they have been in the ecclesiastical world. A sweeping reformation is imperative and imminent. In fact, the vanguard of this great movement is already visible. What will the future bring forth? Will the sects themselves fade away and gradually become dissolved? or will the powers that rule in the ecclesiastical world finally set themselves against the spirit of catholicity and thus practically force the true people of G.o.d to ignore absolutely all sectarian lines and step out on the broad platform of truth and universality, united in Christ alone, knowing no head but Christ and no creed but His truth? Who can tell?

[Sidenote: A fundamental difference]