The NACC and Me

The North American Christian Convention bills itself as "the connecting place." I plan to attend this summer's convention in Cincinnati.

I've had an "on-again, off-again" relationship with the NACC since 1966 when my wife and I attended the NACC in Cincinnati. We camped at Rabbit Hatch, KY, and drove in each day for the convention. We wore suits to the conventon in those days and it was hot in Cincinnati. After that, I attended the convention a time or two then quit going. I got rather disgusted with what I noted was the political atmosphere of the convention.

I started going to the conventions again when I was at Westwood-Cheviot Church of Christ in Cincinnati. I attended conventions in Indianapolis, Anaheim, Tulsa, Kansas City, Phoenix, and Louisville (not necessarily in that order). While serving at Westwood-Cheviot I ministered to the Convention Director and his wife as well as the coordinator of the Bible Bowl and Teen Conventions. These were great people who wanted the convention to minister to the whole family.

I quit going on a regular basis when the Convention raised their registration prices through the roof. Most of the cost increase, in my opinion -- and I could be wrong, came about because the convention leadership foolishly purchased an expensive Cincinnati property for their offices and got into terrible debt. Not long after that, the convention leadership began encouraging sponsorships of various events at the conventions and began refocusing the convention away from families to church leaders. The last convention I attended was at Corona, one of the venues of a divided convention.

Convention leaders continue to raise prices and raise funds for events through sponsorships. Some of those sponsors are from groups, businesses, and ministries with no direct Restoraion Movement tie or relationship. Various conservative leaders within the Restoration Movement have raised questions about the wisdom of such sponsorships realizing that whoever provides the funds calls the tune. Convention leaders may protest that this has not happened, but those charged with having their hands in the cookie jar can often make the excuses and it is difficult to gain evidence that sponsors have indeed shaped the message and the convention. Those who raise such questions are accused of being out of touch, old fashioned, and just plain suspicous!

In addition to all this, the convention leadership continually brings speakers to the platform who represent theological positions at odds with sound doctrine. Sometimes the messages they bring are helpful, sometimes they are not. A few years ago Edwin McManus, minister of Mosaic Church, preached a typical Baptist "faith only" message. Robert Webber spoke emphasizing the "ancient future" church and spoke glibly of the Acts 2 church. Any references Webber made to the early churh did not reflect an Acts 2 church. Rather, he talked about the church of the second and third centuries. Someone not versed in Church History may not have picked that up, but I did. The only question I have is why are we letting leaders from outside the Restoration Movement set the pattern for the church? Why has Bill Hybels become the guru fr growth rather than men from our own movement? Don't we have successful leaders and growing churches that haven't imbibed the spirit of compromise from Hybels and othres?

You may be wondering, if you see all of this why do you intend to attend the convention? There are a couple of reasons:

1. I have friends across the broad spectrum of the Restoration Movement. I have always enjoyed the convention as a "connecting place" with friends from across the country. When I attend conventions I spend most of my time wandering the displays looking for friends with whom to visit. I attend the main preaching sessions sitting as far away from the raucous music as I can. Furthermore, I always vote "no" for the slate of officers even though my voice is never heard when the vote is taken.
2. I don't want to lose what little influence I have. I am under no illustion that my being there will create much of a ripple. But as I visit with a friend or two, it might ... it just might! More and more are abandoning the convention (attendances show that) and some absolutely refuse to attend because of the convention's policies. I would hate to see a repeat of the 1927-29 general conventions that resulted in the formation of the NACC. Maybe I'm too late! The Hillsboro Family Camp may already have done that.
3. When I do go to the conventions I usually room with my good friend Jon Stedman. Jon and I are best of friends dating back to grad school. We have seen and supported each other through some major crises in our lives. We look forward to just bein together and having fun. We share the expense of the room and take in only what we think might be worthwhile.

I'll bring you a report after this year's convention giving you my insights and evaluations.

Its Been Awhile!

As the title indicates, it's been awhile since I last posted. There are some good reasons for that. Let me explain:

1. I took a two week mission trip to Thailand in March. I worked with my friends Bob and Peggy Kuest of New Mission Systems and Ahtapa Sinlee, a national worker and good friend. I spent the first week in Mai Sai one of the chief cities in the Golden Triangle. There were nearly 120 workers from Tibet, Myanmar, Laos, China, Vietnam, and Thailand. One of the most exciting part of that particular segment was meeting two Lisu workers from Tibet who reported the starting of 62 churches without any help from westerners. The second week, I was in a Hmong village near Mai Sot. We taught about 50 Hmong Christian tribal leaders. Those trips are beginning to leave me exhausted when I arrive home.
2. My teaching load this spring was particularly heavy. I started the semester with 54 Consortium students (about 40 completed). I also designed and taught a course in American Christianity for Dallas Christian College and a Restoration History course for Manhattan Christian College.
3. I continue to minister with the Camelback Christian Church in Scottsdale, Arizona. Along with the elders, we are working through some strategic planning that I hope will result in growth for that faithful congregation.

Looking to the future, there are other service opportunities on the horizon. Lee Mason, editor of Restoration Herald invited me to write a regular column for the paper. I am currently writing articles for that and publication should begin in a few months. In the column I am focusing on the lessons we can learn from church history. I hope to take events and individuals from the past and put a face on them to help Christians see what we can learn from them. I expect to get in trouble a few times, but that's part of the picture.

I am currently teaching a summer session for the Consortium, 3 students in a Restoration History course through Manhattan, and World Civilizations II for Dallas Christian College. I hope to get more regular with the blog but my wife and I are planning a trip to the North American Christian Convention and some vacationing to see friends in Canton as well as our daughter in Nashville. I also plan to do some videoing at Restoration sites in West Virginia and Kentucky so I can produce some video for my online courses.

"Some Still Shoot Straight"

I received a recent publication from First Christian Church in Canton, OH. It was interesting to me that the church has instituted a "baptism night" rather than immersing respondents the "same hour." An article telling about "baptism night" was pretty vague and generic causing me some concern for a congregation I grew to love during almost eight years of ministry.

I sent a quick e-mail to John Hampton expressing my concern and asking him if the church had changed their position on baptism for remission of sins. Not only did I get an immediate answer, I got a copy of a message John intended to preach Sunday, March 16. After reading it over I recognized a good part of it as part of a message I had preached myself years before. To be honest, we both borrowed from the same source. There could be no doubt left in my mind that John saw baptism resulting in "inner cleansing" because of faith.

How different from the response I got from the preacher of the new Stadia replant in Gil bert, AZ. Neither owed me a response, but one took the question seriously and moved to alleviate suspicion with an honest answer. The other -- the one who wanted me to "shoot straight with him beause he could take it" -- never bothered to affirm or deny.

There are many things causing concern in the Restoration Movement. (See some of the comments on earlier blogs.) If Stadia is not using some litmus test regarding the preaching of "baptism for the remission of sins" all they have to do is be honest and verify their honesty. Like Reagan, I trust but verify! If the preachers and leaers of some of our mega and not so mega churches aren't adopting Evangelical doctrine and approach, let them say so and demonstrate that they are telling the truth. Honest answers without dissimulation is the only way to alleviate the growing tension created by distrust. Churches and congregations must learn to demand accountability of their colleges and our brotherhood "somewhats." We've had too many in years past who hid their beliefs and their motives resulting in the encroachment of liberalism into our schools, open membership on the mission field, and the near loss of thousands of congregations when the Disciples hid the purpose of Restructure. What the liberals did to the Restoration Movement in the late Nineteenth and the Twentieth Centuries, Evangelicals are doing today.

Churches must remain vigilant in their teaching and in holding parachurch agencies accountable for their actions.

There’s Something About a Feeling!

Well, now! Hillary has felt the presence of the Holy Spirit "on many occasions in my years on this earth." According to an interview by David Brody, the former first lady professes to believe in the Father, Son, and Holy Spirit." That's great! So does Satan! Not that I'm personally linking Hillary to Satan, of course, but there is a lot more proof to the pudding.

When asked if she believed that faith in Christ was necessary to going to heaven, she replied, "That one I'm a little more open to. I think that it is, as we understand our relationship to God as Christians, it is how we see our way forward, and it is the way. But, ever since I was a little girl, I've asked every Sunday school teacher I've ever had, I asked every theologian I've ever talked with, whether that meant that there was no salvation, there was no heaven for people who did not accept Christ. And, you're well aware that there are a lot of answers to that. There are people who are totally rooted in the fact that, no, that's why there are missionaries, that's why you have to try to convert. And, then there are a lot of other people who are deeply faithful and deeply Christ-centered who say, that's how we understand it and who are we to read God's mind about such a weighty decision as that." Hillary, you don't have to read God's mind, just read God's Word! Of course, to do that you are reading the results of what God has communicated! Perhaps Hillary needs to go back to Jesus. Jesus said, "I am the way, the truth, and the life; no man comes to the Father but by me." That's not some Sunday School teacher or theologian; that's Jesus!

As to feeling the presence of the Holy Spirit, I have to ask, "Hillary, how do you know it was the Holy Spirit?" Was it just a feeling or did he communicate some objective truth to you? Did you feel the Holy Spirit's leading when you voted to support the president's Iraq policy or do you feel it now that you are running for president and oppose his policy? I don't think the Holy Spirit, who is God, vacillates that much! Did you feel the Holy Spirit's leading when you openly supported the prochoice agenda that has resulted in the abortion of 40 million human babies since 1973? I doubt it!

The problem with feeling the Holy Spirit has been with us since the Montanist heresy of the second century. Every believer (I'll take them at their word) who heads off in some wild-eyed direction supports their heresy, stupidity, or just plain folly with an appeal to the leading of the Holy Spirit. Our Disciples brethren said the Holy Spirit led them to Restructure in the 1960s, a step now admitted foolish. The leaders of Midwest Christian College back in the 1970s professed the Holy Spirit was leading them to purchase a Catholic hospital for a new campus. MCC is dead and buried. That sure makes the Holy Spirit look stupid, doesn't it! Without some objective foundation the profession of the Holy Spirit's leadership comes up way short!

So how can we know whether or not the Holy Spirit is leading? It certainly isn't labeling humanity's hair-brained schemes as such before the fact. It isn't pointing to a copy of the New Testament and saying, "That's all the Holy Spirit you'll ever need!" It isn't relying on our emotional response to felt needs. Then how can we know?

Just stick to the Word of Truth, the Scripture, and obey God's Word. If you want to be pragmatic in an approach to problem solving let it be known you are applying pragmatic solutions; don't lay them off on the Holy Spirit to sound super-spiritual. The Holy Spirit does "lead into all truth," but that promise is ours only in a secondary way! Jesus made that promise to his disciples. They were led into all truth and they recorded it for us so we'd know which way to turn when it was an issue relating to God's sovereignty. Where God has not spoken he leaves the matter to us to figure out a solution that honors him and remains faithful to the revealed Word.

We are experiencing so much post-modern pablum these days that it's really hard to keep our heads on straight. I guess there's something to that old popular song, "There's something about a feeling…."

Stone Campbell Differences

Considering the Restoration Movement a homogenous people is a huge mistake. The fact is the Restoration Movement is an amalgam of many theological concepts, personal leadership characteristics, and social backgrounds. To my knowledge, only one author, Richard T. Hughes, a scholar in the non-instrumental fellowship, has analyzed the movement according to these criteria. I am of the opinion that differences in these areas continue to create an undercurrent of tension within the movement. If I am correct, it will take only a spark to initiate more unfortunate division within the movement.

Hughes points to two major personalities as the source of the tensions. Although strained in some of his analysis, Hughes points to Barton W. Stone and Alexander Campbell. Both men were the leaders of the two groups that united together in late December and early January 1830-31. Both were Presbyterians, but both came to conviction about restoring the New Testament Church in different ways.

Hughes says Stone’s convictions arose out of his experiences with the revivals of the Second Great Awakening. It was Stone who organized the famous Cane Ridge Meeting where estimates placed the participants at between twenty to thirty thousand. Preachers from many denominations preached. Stone saw the religious excitement and the apparent conversions. Hughes contends Stone recognized the power of a united witness and became convinced uniting Christians could in turn win the world to Christ. Hughes also contends that, for Stone and his followers, holy living became more important than any concept of “sound doctrine.” The only way to that kind of living was through a return to New Testament teaching.
Campbell, on the other hand, was more intellectual and theological in his approach. Some would say he was more legalistic. Most historians of the Restoration Movement suggest Campbell owed much to Locke and Bacon, both of whom were Enlightenment philosophers. Because of this Hughes suggests Campbell’s approach was more scientific and legal. Thus, Hughes describes Campbell as more legalistic. As a result, his version of restoration required seeing the New Testament as a “pattern” which could be followed resulting in a virtual reconstruction of the early church. For Campbell, then, emotion was downplayed and reason elevated. He viewed “sound doctrine” as something to be restored along with the organizational and functional structures.

I think Hughes sometimes strains out gnats to swallow camels (pardon the pun). He takes the typical non-instrumental interpretation that the early Campbell differed from the later Campbell. He insists the Campbell of the “Christian-Baptist” era differed greatly from the Campbell of the “Millennial Harbinger.” Hughes says the difference can be attributed to the success of the Movement as it moves from “sect” to “denomination.” I disagree with Hughes’s views, but his insistence that Campbell and Stone differed in some significant ways is at least partially valid.

It is my conviction that a good share of the tension existing in the Movement results from these differences. Let’s note just a couple of examples.

There is growing tension over the emphasis of “experience” in worship. We are told today that “seekers” (or whatever you want to call them) are seeking an “experience with God.” Thus, on one hand, those from the Stone tradition feel right at home with experience-centered worship. Like Stone they would avoid excesses of the charismatic movement or frontier revivalism. At the same time, they would not shy away from utilizing music, speaking styles, or other methods designed to impact the emotions. The heirs of Campbell, on the other hand, eschewed all sorts of emotionalism. The Gospel, as Campbell saw, it was a common sense message that could be evaluated, considered, and either accepted or rejected. Campbell believed such a message and its acceptance resulted in appropriate emotional response. It was Campbell, not Stone, who insisted the church’s hymnody be examined so it would express biblical truth. It was Stone, not Campbell, who continued to use the “anxious seat” in his evangelistic preaching.

There is also growing tension over the place and purpose of baptism in the salvation process. Both Campbell and Stone taught baptism for the remission of sin. Stone, however, was a “Johnny come lately” as his “conversion” to this view didn’t take hold until after the union of the Disciples and the Kentucky Christians. Stone came to the conclusion that immersion was the proper form of baptism, but he was not one to emphasize it. For Stone, union (unity) was more important than “sound doctrine.” Campbell, however, began teaching baptism for the remission of sins in the McCalla debate and never once changed his tune. It is true that Campbell refused to condemn or absolve those in the denominations who were baptized with an incorrect mode or an unscriptural purpose. In the “Lunenburg Letter,” he voiced his opinion that those who were mistaught or simply could not understand biblical truth on this matter could be among the saved. It is my conviction that Campbell would not receive the unimmersed into membership of a local church. Rather, he would follow the example of Acts 18 and do some extended teaching leading to immersion for the remission of sins.

There is also growing tension over relationships with evangelicalism. It is certainly true that many congregations and their leaders see the Restoration Movement as part of the evangelical family. Some of our younger historians, theologians, and biblical scholars are trying to minimize distinctions until those they influence see the Restoration Movement as merely one additional denomination in the greater evangelical world. In recent years I have visited several large Restoration Movement congregations and large evangelical congregations. With a few exceptions the service formats and content were identical. Most, if not all, of our mega-churches have services indistinguishable from those in the mega-churches of evangelicals. The exception in some of “our” churches is the weekly observance of Communion. Of course, even that is disappearing!

Would Stone be upset? I seriously doubt it. For Stone, “unity was the polar star.” It was all important goal. The Kentucky Christians wanted to “sink into union with the church at large.” From the vantage point of someone in the Stone tradition, the contemporary identification with evangelicals it is part of the fulfillment of the goal.

Would Campbell be upset? Absolutely! Campbell said he never expected to see “all the grand armies of God unite.” Rather, he was looking for those who were committed more to Christ and his Word than to their denominations to unite with others committed to the same goals. Although some contemporary historians describe the Restoration Movement as a “come outer” movement, Campbell insisted on true evangelism. In fact, the reason he encouraged the Mahoning Baptist Association to call Walter Scott as evangelist was precisely for that reason.
What is the upshot of all of this? It would be tragic if the attitudes and approaches of the most influential leaders of this movement led to contemporary division. Yet I see the potential for division growing on the horizon. Lines are being drawn between those who emphasize baptism for the remission of sins and those who don’t. There are those who will continue to follow the Willowcreek philosophies and they will eventually be indistinguishable from the denominations and they will reject any identification with the Restoration Movement (some are already there). Others will retreat and spend the remainder of their existence condemning and vilifying those who “left them”. Some will, with Hughes, say the Restoration Movement is a “lost cause”. Others will attempt to “hold the line” and some, like myself, will continue to “speak out” while retaining relationships across the board hoping division won’t occur again.

“Shoot straight with me!”

Stadia will apparently launch Genesis Christian Church in Gilbert, Arizona in the near future. The church has a web site giving information about the church and publicizing the new congregation's "Grand Opening." Genesis replaces Gilbert Christian Church which closed its doors this past fall. It will join an extension campus which Mesa's Central Christian Church recently opened. Gilbert should be an excellent location for a church plant since it is a rapidly growing suburb in the Phoenix metroplex.

Rumors abound that Stadia will not place leaders in new church starts who preach and teach baptism for the remission of sins. I checked out the church's web site and their statement of faith. Like many such statements, the language is sufficiently vague on many points. The section on salvation, however, is so vague as to say nothing. Individuals from any evangelical denomination can interpret it to suit their particular perspective. I rather expected this would be the case because the church planter selected for the church's start, although said to be a product of Mesa's Central Christian Church, was educated in a state university, Trinity Evangelical Theological Seminary, and Phoenix Seminary. In other words, unless well educated at Central, he has no solid background in the principles and plea of the Restoration Movement.

I emailed the church planter and asked him for a definitive response to his and the church's understanding of the purpose and place of baptism in salvation. I got back an email which gave an equivocal response. He also stated that he assumed I wanted to know how the church viewed the relationship between baptism and salvation and told me to "be straight with him." I responded without any equivocation and asked him bluntly if baptism had anything to do with salvation. To date the man who wanted me to "shoot straight" with him "because he could handle it" has yet to respond.

I know he has no obligation to respond to me but I always wonder what these guys have to hide. I asked an honest question and I hoped I would get an honest answer. I should have known better!

Membership and Discipline

I recently received two very good questions. (1) What are your thoughts on (church) membership and how important should it be? (2) When you do "exclude" church members, how would you go about this process?

These questions arose because someone surfed to my history web site (www.christianchronicler.com) and found some Q&A I did while at First Christian Church in Canton, OH. Over several years I received numerous biblical and doctrinal questions I answered on the FCC web site. Today it isn't "politically correct" to emphasize doctrine so the Q&A was taken down shortly after I left leaving it in my purview to post it on my own site. One question asked if there were any reasons to exclude (excommunicate) people from a church. My response was that the Bible teaches three reasons for putting people out of the congregation: (1) The denial of Jesus; (2) Sexual sin; and (3) Creating factions or division. Both questions above can be tied to this discussion.

Question 1 In my opinion, the continuing emphasis to grow large congregations contributes to a declining interest in church membership. I'm sure there are many other dynamics contributing to it as well, but in a culture that avoids commitment it is easier to gather large numbers than call for membership commitment. Southern Baptist preacher Rick Warren teaches that membership relates to commitment and identifying with a specific congregation is a statement that the member is committed to Christ and the work of the local church.

I think there is a biblical issue at the heart of the matter. The Bible teaches that when a person is immersed into Christ they become part of the body of Christ. Immersion, according to Scripture, is the time when a person of faith transitions from the kingdom of Satan to the kingdom of God. Granted, there is no guarantee that a person's heart is right or that he/she truly believes Jesus is God's Son and trusts him alone for salvation, but baptism into Christ remains an external indication of that commitment. Therefore, membership in a local church provides a means by which the leaders can identify those who have (at least) made that step of commitment.

There is a practical issue, too. Identifying with a local congregation means (or should mean) that the individual is willing to submit to the elders' of a particular assembly. God placed the elders as "superintendents" of God's flock. They are responsible for assuring the teaching of sound doctrine and to maintain a congregation's commitment to God, Christ, and Scripture. This means, among other things, that it is the elders who are responsible for maintaining a congregation's good character and reputation and that implies they are responsible for loving discipline when necessary. They are to serve the church not "lord it over" the members. They lead by example.

In the Restoration Movement the concern has not been simply adding "members" as one would recruit members for a service club or fraternal order. The concern is for evangelism and bringing individuals into relationship with Christ and his church.

Question 2 The answer to this question is partially answered in the response to the first. Church discipline falls into the responsibility of the elders. Biblically, however, the whole congregation must also be involved. The primary method is to follow Christ's directive in Matthew 18:15 and following. Discipline starts with an individual who is wronged or concerned. Galatians 6:1 indicates that an erring brother must be confronted with loving care. The example in 1 Corinthians 5 indicates that Paul insisted the church in Corinth discipline a brother who was overtaken with a serious fault. He recommended "delivering the erring one to Satan" (putting him out of the assembly) until he repented. Contemporary Christians, perhaps afraid of legal ramifications, ignore these biblical instructions and examples. The result is Barna's studies revealing that Christian morality is hardly distinguishable from that of the secular world. Today's church simply does not take sin seriously. To talk about sin is politically incorrect.

In the not so distant past, a church member needed a "letter" to transfer membership from one assembly to another. This letter indicated they were a member in good standing and not subject to any church discipline. By the 1960s, few churches required letters opting instead to write the individual's previous congregation to inform them of a transfer. This provided an opportunity to communicate any problems that existed. In the 1970s and 80s, there was little or no communication between the current and previous congregations other than a note that the previous congregation "should change their records." Today there is no communication at all in most cases. I have known of situations where individuals were members of two or more different congregations at the same time.

A plurality of denominations and an unwillingness to "check out" new members leads to the fear that any discipline simply leads to "going down the road." So, in effect, we are back to the numbers game.

Discipline need not be unkind or unloving. In fact, the biblical picture of church discipline is just the opposite. The recalcitrant were removed and "treated as a gentile." That doesn't mean hatred; that means lovingly communicating the gospel and calling the individual to repentance. No church discipline should ever be practiced "without tears." But…we live in a culture where parents are afraid to discipline their children; it is no wonder church leaders are afraid to discipline the children of God.

Practicing church discipline is not denying the "grace standard." It is, in fact, applying it! Even when such discipline requires exclusion in extreme situations, it must be accomplished with unconditional love for the disciplined. This may seem paradoxical, but much of Christianity is! We save our life by losing it; we gain status by becoming humble and so on. It is entirely possible to discipline, not from anger or vengeance, but from love.

May we seek a restoration of biblical membership and discipline!

Just a Bible Church

I heard it again the other day. "We don't want to be a 'Christian Church'; we just want to be a Bible Church."

Pardon me! What exactly do you mean?

I guess itmeans we don't want to be in the "Christian Church" denomination; we want to be "independent" and just be a Bible Church.

Pardon me! Don't you know that the Bible Church movement is every bit as much a denomination as those congregations generally recognized as part of the Restoration Movement?

I get a bit testy when I hear drivel like that! It's sort of saying that those churches associated with the Restoration Movement are now a denomination. (I don't want to get into an argument over what constitutes a denomination at this point. Even Alexander Campbell talked about "our denomination" at times.) Maybe its saying that the churches of the Restoration Movement have a specific theology that sets them apart from others where the "Bible Churches" don't!

Well, that's probably true to an extent. Bible Churches, like most "non-denominational" churches are simply part of the typical mish-mash of evangelical churches "out there". Most if not all of them preach the typical evangelical core message that we used to identify with Baptists. In other words it is the typical faith only message that the Restoration Movement largely rejected in the early 1830s. What it is is a populist message that is easy for people to swallow. It is an easily marketable message because it identifies with what people hear parrotted by the most "popular" writers and speakers of our day -- you know, the ones we invite to speak at the North American Christian Convention! Pardon the sarcasm!

It offends me to have someone suggest that any attempt to "preach the whole counsel of God as it is written" is divisive, denominational, and sectarian while preaching the "politically correct" message is right on!

I've had students say stupid things like I started this message with and I expect it from someone who hasn't really studied or understood what our movement is all about. When I hear it from "big guys" who are in their late 50s or 60s it makes me want to ... well, regurgitate!

Listen, folks!

We have a biblical name ... Christian Church, Church of Christ ... although there are many others, we kinda settled on one of those.

We have a biblical structure ... elders and deacons lead local congregations (except where prophet preachers have taken over) and we do not have any extra-congregational structure to dictate our beliefs or practices.

We teach only what the Bible teaches ... or at least we should.

We use biblical terminology for biblical things.

We observe the Lord's Supper weekly just as did the early church; we baptize just as the early church baptized and we hold forth the same message the early church proclaimed.

That's more than I can say for the Bible Churches. I have no quarrel with these churches when the preach the Bible. I don't quibble with them when they immerse. It's when they tell people that obeying all the commands of Scripture is optional and unrelated to salvation ... that's when I get upset.

Ever Feel Like You're in Limbo?

For longer than I care to remember I've tried to establish in my own mind where I belong. Some may think I belong in a safe padded room. If that's you, you might be right! So far, though, I've avoided the "men in white coats."

No, I'm talking about where I fit in the Restoration Movement.

One reader suggested some time ago that I must oppose the whole mega church thing. That's just not true! In fact I admire those leaders who, without compromise, work with God to build great churches. Over the years I've visited a lot of mega churches both in the Restoration Movement and otherwise. I'm an advocate of the philosophy of the "Purpose Driven Church" model because, in my opinion, it is balanced and doesn't require any sacrifice of convictions. Outside the movement I've studied and visited Overlake Christian Church, Southeast Christian Church, Saddleback Church, Northcoast Community Church, Willowcreek Community Church, and served on the staff at Christ's Church of the Valley. Some of my closest friends are on the staffs of Southeast Christian Church, Southland Christian Church, First Church of Christ in Burlington, KY, as well as several others in the Ohio Valley region. I've had the opportunity to get to know some of the truly big men in the brotherhood and know them to be men of character possessing a sincere desire to reach the lost. I enjoy worship when part of a crowd of hundreds or thousands. It is exciting, stimulating, and encouraging!

Why then am I often so hard on some of the goings on in these churches (and others, too)? It is because I know that many look to these congregations for inspiration and methodology. That's always the way it is. Smaller churches look to larger influential churches simply because they are successful. It is also because I care about strong biblical teaching and get concerned about the drift of our churches into populism and pragmatism without regard for sound doctrine.

The latter concern throws me into another camp -- an ultraconservative camp. It is the camp of the absolutist, the legalist, and the traditionalist. Over the years I've fought two of the three without losing sight of the reality of absolute truth. I hate the brooding suspicion even though it sometimes overtakes me. That's why I complain about some who refuse to "tell it like it is," who think that by preaching a "self help" message they are communicating the Gospel, and are failing to let people know that Christianity is more than just solutions to every day problems. It is, after all, a belief system with tenets that must be believed and obeyed. At the same time, I'm just as uneasy with those who would pass judgment on others, withdraw from fellowship, or draw lines where Scripture never draws them.

So at times I feel like I am in limbo. I love the brotherhood! I have friends all across the spectrum of thought and theology in the Restoration Movement. I know these people. In many cases, I know their hearts and they want to please God. It is just that they -- and all of us -- are misguided and mistaken at times.

Things that Matter

Paul Williams' column in the Christian Standard for October 14, 2007 hit on a theme I've talked about a lot in this blog. If you haven't read his article, let me summarize his comments for you. If I miss Paul's point, I trust he will forgive me.

Williams told about visiting an influential Christian church where in a message he linked baptism with death and resurrection. Several asked him why he did so since it seemed to make it sound like baptism has something to do with salvation. Williams remarked that it wasn't his decision to do so, it was the Apostle Paul who did so in Romans 6. The usual challenges followed. After the interchange Williams noted, "The pendulum has swung." He then went on to trace the history of the pendulum swing. He noted that one young minister said he didn't preach about controversial subjects like baptism (my emphasis) or Hell. Then Williams basically said what I tell my Restoration History students each term: You have no right to preach anything but what the Bible teaches. God may do what He wishes, but we have no right not to draw lines where Jesus drew lines. Or as Williams put it, "There are terms to the New Covenant, and it is our responsibility to preach them."

Paul, what took you so long? The pendulum began swinging back in the 1980s. John Greenlee's several articles in the Christian Standard warned about the encroachment of evangelicalism and the compromise of biblical standards. In articles such as "Nose Under the Tent," "Silence at Yorktown," and "Tremors" he foresaw the rejection of clear New Testament thinking. Some of us recognized the pendulum swing for most of those years intervening. Thank goodness we only have one mega church (that I know of) that blatantly states "baptism is the first thing you do after being saved."

There is a ray of hope for us who only desire faithfulness to the Word. Williams points to Christ's Church of the Valley in the Philadelphia area as a congregation that does not compromise on the "tough stuff." I checked out the web site (see http://www.moviechurch.com/about-us/baptism/) to see the church does make a clear link between conversion and baptism. I might phrase it in stronger terms but I can't argue with it. In addition, the site focuses on biblical language rather than human terminology. Isn't that part of the genius of our movement? Oh, by the way, CCV - Philadelphia is, according to Williams, "one of the fastest-growing new churches in the nation." CCV - Philadelphia is a lot more sound biblically and doctrinally than CCV - Peoria, AZ which states that faith, repentance, and baptism have something to do with salvation and they hide that in a statement of faith no one sees except those on staff and in all the time I was there I never heard one message that dealt with any controversial biblical doctrine.

A few years ago Joe Carson Smith, retired minister of Camelback Christian Church in Scottsdale, AZ, started a group called "The Remnant." I suppose it was born out of the sense that only a few remained faithful to the plea and principles of the Restoration Movement. I never joined the group and I doubt I'd ever join any group like that, but I can certainly identify with the feelings that gave it birth. When I read Williams' column and found the CCV - Philadelphia web site it renewed my hope that maybe ... just maybe ... there are (pardon if I mix my metaphors) more than 7,000 who have not bowed the knee to Baal.

Sappy Sentimental Symbolism

I got Victor Knowles newsletter today. Victor has long been a promoter of Christian unity. He is a warm irenic individual who practices what he preaches. That's a bit strange, too, since Victor graduated from Midwestern School of Evangelism. MSE is a school that once sent out a host of narrow divisive and sectarian men who divided many churches in Iowa and Nebraska. Knowles has come a long way!

The latest "Knowlesletter" tells about the final "Restoration Forum" held September 4-5 in Joplin, Missouri. Over the years these forums did much to get those in the Independent Christian Churches and Churches of Christ talking to those in non-instrumental churches of Christ. Those forums and some personal friendships formed along the way probably had a lot to do with the spirit of the North American Christian Convention a couple of years ago.

I'm really glad these heirs of the Restoration Movement are, on some levels at least, talking to one another and even more at times. Sadly, though, I fear these steps forward are limited to a few "big names" in both segments of the brotherhood. You hear a great deal about Rick Atchley, Max Lucado, Rubel Shelly, Doug Foster, and a few others on the acapella side. Rob Russell is the one "biggie" often linked to these unity efforts. That's not to say there aren't others. What is interesting is that some of those among the non-instrumentals are seen as apostates by others in their movement. Max Lucado, for example, leads a congregation in San Antonio that, for all intents and purposes, practices Open Membership.

What caught my eye in Knowles' article was the sappy symbolism of 531 people signing "A Pact for Peace." What a gesture! Why that's just about as meaningful as leaders of the North American Christian Convention exchanging Bibles as a show of unity. You could tell how meaningful the latter was when Rick Atchley made a joke of his exchange with Dave Stone in his message at the convention. It's all "touchy feely" sentimentalism; it is style over substance.

Please don't misunderstand me. I am all for reuniting the warring segments of the Restoration Movement. I just don't think it is going to happen because 531 people signed a document prodded by emotionalism and sentimentalism. Unity is generally not going to result from such things. It happens when one individual accepts another individual in spite of their differences. It happens when individuals form relationships and receive one another as Christ received them.

Besides, there are some "brethren" out there I can't and won't unite with. Disciples who deny the deity of Jesus, the authority of the Word of God, and who think Jehovah, Buddha, Allah, and Siva are all names for the same deity. I can't and won't unite with those whose legalism judges my every action and who reject me because I don't measure up to their invented standards.

Unity comes when individuals seek unity and go across barriers to do it. Carl Ketcherside did that! James DeForest Murch did it, too. So did Bill Lown. I could probably name 100 more if I set my mind to it. Then there are those who "talk a good fight" when it comes to promoting unity and fail miserably to accomplish it. Leroy Garrett does that. He writes about unity -- a unity based on compromise -- but snubs those who disagree with him or who might be critical of something he wrote. Others do it too but in reality they're only interested in building up their own little "kingdoms" here and there.

We are living in an era where "style means a lot more than substance." We're into "experiencing God" (whatever that means) and getting all excited by the music. We measure someone's relationship with the Lord by their emotion rather than their obedience to God's Word. We're back where we were in 1803.

Multi-campus Mega Churches

It is amazing to me how little we learn from history. Of course, to learn anything from history you have to know something about it. In our day of historical ignorance it is no wonder we make the same mistakes again and again. Contemporary churches are doing it again! Conditions are developing that can result in a full blown ecclesiastical system. Once that system comes into being it soon becomes controlling and tyrannical.

I’m talking about the development of multiple campus churches. Multiple campus congregations are as old as the second century church. The developing of an ecclesiastical structure was not intended then but it was an unintended consequence of forces put into play as early as AD 107.

The pressures of false teaching and Roman persecution led to the development of the monarchical bishop. Leadership in the first century local church consisted of bishops/elders and deacons. In those early years bishop and elder were synonymous terms. Recognizing the need for a more responsive leadership, the early church started elevating one of the bishop/elders to a position of greater authority. By the early second century Ignatius of Antioch advised congregations to appoint one elder as bishop. It was a common sense response to the slow decision making of a plurality of elders. When necessary the bishop quickly determined how a church would respond to false teaching or persecution.

As the second century progressed, the bishop supposedly guaranteed orthodox teaching and practice. The second century church soon accepted the idea that without a bishop there could be no communion or baptism.

As congregations grew in the major cities churches established satellite assemblies in the suburbs. Each week the bishop blessed the elements of the Lord’s Supper and members of his family (elders) carried the sanctified elements to these satellites. Remember, no bishop no Lord’s Supper! Elders (presbyters in Greek) became identified with specific satellite congregations. They developed into the priesthood. The bishop of the original congregation became the authoritative leader for all of the congregations in his city. Over time the suburban congregations became large enough to reach outside into the countryside where they planted others. The progression started again. The “down town” bishop was now the leader of a region.

Bishops in larger and more important cities eventually exercised tremendous influence on bishops in smaller communities. Bishops in five major Roman cities were soon recognized as Metropolitan Bishops. Appeals from bishops of smaller areas appealed to the bishops of Rome, Carthage, Antioch in Syria, Jerusalem, and Alexandria for advise and direction. All bishops were theoretically equal but the “big boys” still exercised considerable clout. Development continued until Innocent III had full papal power in AD 600 even though he rejected the title Pope. The rest is, as they say, history.

Today congregations of all manner of denominational and non-denominational stripes are establishing satellite churches. Perimeter Church was one of the first I heard about. In the Restoration Movement one of the first was the church in Naperville, Illinois. Many of our mega churches and near mega churches are now establishing satellite churches. Among them are Rivertree Christian Church, Massillon, OH; Christ’s Church of the Valley, Peoria, AZ; and Central Christian Church in Mesa, AZ. These churches invest millions of dollars in facilities for these satellite congregations. The satellites contribute to one central treasury and one eldership oversees the work of them all. Since the elderships of our mega churches generally make the “big decisions” (five percent of all decisions) that means effective leadership for these congregations is directed by the “Senior Minister” of the organizing congregation. All that remains is for them to adopt the title bishop.

I don’t think anyone intends for all of this to eventually end up in an ecclesiastical system. Mark my words, it will. It may take some time but eventually the result will be indistinguishable from the ecclesiastical system of Roman Catholicism, Episcopalianism, or Methodism. It may not happen with first generation leaders or even second generation leadership. After all, it took 600 years for Catholicism to develop.

At some point a core of leaders will arise in these satellite congregations to challenge the leaders of the originating body. Conflict will deepen until there are fissures and ultimately schism. At this point, who will own the facilities? Will there be freedom to follow Scripture according to the dictates of their own hearts or must they adhere to the “creed” of the originating church?

These are legitimate questions and the issues are real. The New Testament Church was always local. The Restoration Movement has always understood the church, wherever it is located, to be one body in Christ. We consistently understood, however, that the church exists as separate congregations each with its own leadership.[1] We have avoided intrusion into the life of other congregations. No matter how we protest, a satellite church soon becomes its own congregation. We long heard that multiple services result in multiple congregations in the same location. If that is true, it is even more likely for a second assembly located in another part of a city. When there are different services in a single location there is shared programming for children, youth, and other demographic groups. A satellite congregation will establish its own programming but it is not certain it will share the same demographics as the originating congregation.

Leaders in many of our mega churches are egotistical enough to believe their formula for success works everywhere. Nothing could be farther from the truth. I know the establishment of multiple satellites comes from a desire to reach people for Christ. I don’t fault their motives. I do, however, fault their long term thinking. Few stop to think through possible consequences. Even those who do can’t foresee all the potential problems. Furthermore, fallen humanity is not in a position to foresee all the possible consequences. Wouldn’t we be wise to learn from the lessons of the past and avoid making the same mistakes again and again?

Just something to think about!

[1] Thomas Campbell, “Declaration and Address.” See Propositions 1 and 2.

Campbell and Abortion and Homosexuality

A reader of this blog asked where I thought Alexander Campbell would stand on two contemporary "hot buttons" -- abortion and homosexuality. My first response to the question is, of course, "I really don't know."

To be consistent, however, I think Campbell would take much the same tack he did with the slavery question. For the Christian, both abortion and homosexuality represent sinful actions and behaviors. Current law permits, with certain restrictions, abortion in all states in the Union. The states, by law, currently have a hodge podge of legislation regarding homosexuals. Some states have tried to permit homosexuals to marry while others allow various types of domestic partner relations. Variations of all sorts of legislation affecting homosexuals can be found in the states. It is interesting that American attitudes toward abortion are hardening in that more and more reject abortion as a means of birth control. At the same time, however, the media and activist groups are changing attitudes about homosexual behavior. This is true among Christians and non-Christians alike.

Campbell believed slavery was wrong not just because it fostered inequality among humans but because it was harmful to the country. I think he would see abortion and homosexuality the same way although the Bible is far more explicit in its view of the sanctity of life and sinfulness of homosexual behavior. I believe he would agree that abortion and homosexual behavior are reprehensible and need to be addressed in the church. Further, I think he would hold that the church should discipline its members when they abort a baby or are found to be involved in homosexual behavior. I do not think, however, he would be as inconsistent as the contemporary church is for the contemporary church condemns individuals who have had an abortion and those who practice homosexuality while refusing to condemn those who commit adultery or engage in other sinful behaviors.

The Millennial Harbinger did not promote the reform movements of the early 1800s. He rejected any effort to unite himself with the Temperance Movement. Although pacifist in his stance, Campbell did not join the Peace Movement. While he did not argue for women's rights, he acknowledged time after time the contribution of women to the success of the Restoration Movement. At least up to 1845 (that's as far as I've gotten in my reading of the Harbinger) Campbell has said nothing about other reform efforts. The reason he refused to align himself with such reform efforts is simple: these reform movements didn't make people Christian -- only the Gospel in its simplicity and purity brought people to Christ.

I think it is interesting that although abortion and homosexuality were rampant in the first century, there were no demonstrations, no beatings of abortionists or homosexuals, no burning of the places of business of those who sold the drugs that induced abortions. Christian people brought others to Christ and something happened to those who came to Jesus! They reformed from the inside out! They became new creatures in Christ. It took time, but eventually Christian principles guided a growing majority in the Roman Empire and ultimately Europe. Those who formed the Constitution of the United States held firmly to biblical principles. Even though they may not have accepted everything the Bible taught about God or Christ, they recognized biblical principles as superior. At the same time, they refused to establish any religious body -- specifically a church or denomination -- as the official church of the nation.

For well over a score of years Christians have worked politically to return the country to the original value system. The effort meets with limited success and in some cases tremendous resistance. Our Restoration forefathers recognized the political structures as corrupt because men's hearts are corrupt. Some leaders refused to participate in the political process even refusing to vote. Others expressed their principles in the ballot box.

Christians must come to grips with the role of the church as opposed to the role of the government. We live in a country where (supposedly) we citizens are the government. The government's role is to maintain the peace and execute justice through law and, when necessary, force. The role of the church is to seek the world's redemption not through law or force but through love and the communication of God's grace. We should never get those two roles confused. As much as I sympathize and agree with pro-life Christians and their stand, I must reject those who murdered abortion doctors and destroyed property. I must reject their methods as inappropriate. Of all people it was Rush Limbaugh who said that the way to deal with the abortion (and homosexuality) issues is to change hearts!

Christ's church needs to do three things. First, it needs to preach the whole counsel of God and win people to Christ and then expect believers to accept and obey it. Second, it needs to quit expecting unbelievers to act like believers, think like believers, and respond like believers. Third, it needs to discipline its members and hold them accountable to God's Word.

The Role of the Church in America

The Constitution's First Amendment states that the government will make no law respecting the establishment of religion. That is, the Constitution prohibits the recognition of any religious group as the nation's official religion. Most of the nation's forefathers understood this to mean that no Christian denomination would be named the state church. Thomas Jefferson, however, looked forward to the day when those holding any belief system could freely practice their faith.

Much has been made of the supposed "separation of church and state" called for in the Constitution. The Constitution says nothing of the sort. Jefferson referred to a "wall of separation" in his writings to the Danbury Baptist Association. He told the Baptists there was a "wall of separation between the church and state." In the context of the document, Jefferson was reassuring the Baptists the government was not to involve itself in church affairs.

Having said that, it must also be noted that the Constitution of the United States does not provide for a theocracy -- the amalgamation of faith and politics. As I understand it, the Federal Government was supposed to be a democratic republic. I would put the emphasis on republic! It was not specifically a Christian government; it was in a sense a secular government. It could only be a Christian government as long as Christian values prevailed and those elected to high office lived by and made decisions according to those values. Furthermore, it meant they represented their voters' values as well. In the early years of our republic Christianity formed the majority worldview and value system. Although church membership wasn't particularly high (only about 5% in 1800), there were few who rejected the Christian gospel let alone the biblical value system. That's exactly why James Madison said our nation would only be good as long as its people were good. A moral government depends on a moral population.

The only way to guarantee a Christian nation is to have a population that is overwhelmingly Christian. Church membership is higher now than at any time in our nation's history. With apologies to the Danes, there is something rotten in Denmark! It is obvious that the Christian population is, at best, nominal. Christian faith is so privatized that it means whatever the individual wants it to mean. Churches no longer hold to biblical standards. Rare is the congregation that holds its members accountable to biblical standards or lovingly disciplines its members. The fact is, there is so little shepherding taking place that the lifestyles of most church members is unknown to the leadership. Such methodology is said to be "grace based" but in reality it is sheer disobedience.

In an effort to shore up the nation's moral values, evangelical Christians have tried to use worldly tactics to influence legislation. In many cases churches are turning into political action groups determined to influence legislation deemed Christian. In other cases Christians turned to demonstrations and violence to air their grievances. There are congregations under close examination by the Internal Revenue Service for using their "pulpit" for political ends.

I think it is time to re-evaluate our methods. As I continue my reading in the Millennial Harbinger it became clear to me that it is inappropriate for churches to involves themselves in politics. As national stress over slavery grew in the nineteenth century, Alexander Campbell refused to take a side. To Campbell the issue was a political. Campbell held the Bible regulated but did not forbid slavery. Americans could be abolitionists or secessionists but both views were political opinions and should not intrude into the church. To preach either view was not preaching the Gospel and fellowship was not determined by opinions.

Here's the crux of the issue. If we hope to restore America's greatness and rebuild its moral fiber, we must preach the Gospel. In our contemporary determination to be relevant we are forgetting to preach and teach the Gospel. The Gospel message is always relevant! When Jesus commissioned his disciples to go he noted two components they were to accomplishment. First, they were to preach the gospel and immerse those who believed it. Second, they were to teach them to observe all things he commanded. The command to teach is really a command to disciple. To disciple another is to help the believer live his life as Jesus would live it. When one truly becomes a disciple it is only a matter of time until they begin to think and act like Jesus. When an overwhelming majority are following Christ it will affect the nation.

As I have said so often before, we are doing well at winning people to Christ (translated: building big churches) but we are not doing well at producing disciples. Discipleship requires both knowing and doing the truth.

The church's role is to produce disciples devoted to Christ and who put biblical teachings into practice. If we really want a Christian nation, it is time to refocus on preaching the Gospel and then teaching those who believe how it impacts their daily life.

Thinking Outside the Box

After a visit to my home church in Sutherland, Iowa earlier this month, I'm convinced smaller congregations need to think "outside the box."

Sutherland is the small town where I graduated from high school with 35 others back in 1961. It was the typical Iowa farming community of about 600 or 800. Consolidation of schools was just beginning back then so the community had its own grade, junior high, and high schools. Today it has none of those! The grade school/junior high is now a senior adult center with exercise rooms, a nice swimming pool, and other amenities for the seniors who predominate in the area. The high school is now the site of a firm manufacturing stained glass.

Back in the "old days," First Church of Christ had about 125 faithful Christians meeting each week. Today there are 80 on a good Sunday. They have not lost their outreach consciousness nor are they content to float along to their demise. The worship building looks better than it ever has with a lot of upgrades such as an elevator, new paint, and a completely redone basement. Within the last year or so, the congregation committed themselves to building a new gymnasium where kids can play basketball and other indoor games. Without the schools, there were no places for the community's children to play. First Church of Christ spent over $300,000 with no help from the government or any outside sources. They are just now beginning to reap the benefits in the eyes of the rest of the community.

In addition to that, First Church partnered with a congregation in nearby Primghar (the only Primghar in the world, I might add) to provide a full-time youth minister. The two churches pay the salary and they combined their youth activities so they could make a significant dent in southern O'Brien County. The churches are looking for other ways they can work together to carry out their God-given mission. Such cooperation hasn't required either congregation to surrender their autonomy or their identities but it sure has increased their effectiveness.

It strikes me that in this day of high tech communication and ease of travel, there are many other smaller congregations that need to consider ideas that might seem "outside the box." As I write this, I am serving as interim minister for a congregation in Scottsdale, Arizona. This is a smaller congregation, but they have an active eldership willing to minister to the needs of their flock. That's what elders should do! Because of the electronic communications media at their disposal, they are able to communicate with each other and with me as often as necessary.

I think there are lots of ways yet to be discovered where smaller congregations can work together to accomplish great work for God. What it takes, though, is an unselfish spirit and a congregation filled with humble people who have a mind to be servants in God's Kingdom. All too often smaller congregations hesitate to work with others because they fear losing their identity. In the process, they find it difficult to continue and in time they die.

Just as God wants all kinds of people in his Kingdom, I think he wants all kinds of churches to exist. I'm glad to see Standard Publishing offering workshops for smaller churches, but I suspect that in most cases those workshops will prod such congregations to become larger churches. A smaller church, when it really accomplishes God's work will grow but it may never become a "large church" let alone a "mega church." Maybe it shouldn't even aspire to! Just as every part of the body is important, even though some parts don't seem to contribute much or get much attention, so every congregation of believers is important. A smaller church is just as important to the Kingdom's overall health as a mega church. Sometimes we lose sight of the tree because of the forest, so to speak!

Mega churches and larger churches are often effective at evangelism -- winning souls. They are not all that effective in grounding those won in Scripture's essential truths. Sometimes smaller churches aren't either, but they could be. Maybe, just maybe, some of those smaller congregations survive because they continue to ground at least some believers in Word and doctrine. I learned a long time ago, it isn't the many I had in class that made the difference; it was the one student "who got it" and went out and did it that did! It isn't the multiplied thousands who make up the mega church who make a difference nor is it the tens and hundreds of smaller churches. In both cases, it is the few who live out their faith that make the difference!

Facts and Experience

Arthur Ferguson's Land of Lincoln presented another metaphor for the contemporary church's condition. He told about convincing his family to take the "Lincoln Heritage Tour" through Illinois, Indiana, and Kentucky. His parents took him on such a trip in the 1960s and it made an indelible impression on his mind about the Great Emancipator. He wanted his children to have the same experience. Of course, he had to do a lot of bargaining with them to accomplish his goal.

When Ferguson's family toured the Abraham Lincoln Presidential Library and Museum (ALPLM) in Springfield, he noted the kids had a great time. They participated in most of the interactive activities and came away judging the whole thing a fun experience. Back in the car, Ferguson's wife remarked something like this, "Do you realize there was not one fact presented in the whole museum?" There was a room dedicated to Lincoln's marriage, the war years, an interactive exhibit on Lincoln's law practice and more. It was fun! But there was no timeline, no dates, no information about the Civil War, or particular information about the individuals portrayed. No real facts. The ALPLM's designers worked to create "an experience" but did little to tell the visitor about Lincoln. Visitor's walked away feeling good because of an enjoyable experience but they really didn't know any more about the man than they did before.

I fear the same thing happens in many churches today. So much stress is placed on creating an atmosphere where one can "experience God" that there is little effort to create an atmosphere where you can get to "know God." To really know someone, you not only have to experience their presence, you have to spend time with them, learn about them, and find out what makes them tick. That's not to say there aren't Bible lessons (sermons, topical studies, and so on). Most of these are designed to help nice people learn how to be nice. In Children's and Youth Service, all in facilities designed to be Disneyesque, we teach them to obey parents (that's good), to serve others (that's good), but we don't really teach them much about Jesus (that would be even better). In worship services, adults hear messages on how to live a victorious life (that's good), become successful parents or business leaders (that's good), become good stewards (that's good especially if you have debt service on a multimillion dollar plant), but you don't hear much about who Jesus is and what he has really done for us. We don't hear about his substitutionary death, his resurrection (except on Easter -- maybe), and we certainly don't hear about Jesus' role in dealing with sin and salvation. In some churches you might hear a lot about the Second Coming (that's good) but that's really not Gospel. The Gospel is the good news that you don't have to earn your salvation because Jesus took your punishment for you.

The problem is you can attend a worship service designed to give you an experiencd with God and you can walk away never knowing how to become a Christian. You can go home having enjoyed the music, the sermon or the lessons, but never have heard any substantial truth about Jesus.

Disneyland Jesus

My son gave me a copy of Arthur Ferguson's Land of Lincoln for my birthday this summer. It makes for some interesting reading as Ferguson delves into contemporary presentations and perceptions of the "Great Emancipator." He points out how contemporary history reinterprets Lincoln making him a mere mortal with feet of clay.

I think we all knew that. After all, Christians know that "all have sinned and fall short of the glory of God," (Romans 3:27).

I grew up with a Lincoln who overcame poverty and numerous setbacks to become one of our nation's greatest leaders. I learned he was determined in defeat and generous in victory. My mother, a school teacher, always emphasized that Lincoln permitted the defeated Confederate soldiers to keep a mule and their weapons as they returned to their farms in the South. He was the man whose leadership freed the southern blacks from the tyranny of slavery. In most ways the Lincoln Memorial typified the man -- solid and larger than life.

Today history and historians seem to downplay Lincoln's determined leadership, his integrity and character, to present the "real" Lincoln. It is rare to find much written about his greatness. Ferguson points out that the dioramas portraying great moments in Lincoln's life were removed from the Chicago Historical Society. Instead, the Illinois Historical Society decided to build a presidential library and museum dedicated to Lincoln in Springfield, IL. The Abraham Lincoln Presidential Library and Museum is filled with special galleries, theater spectaculars, and says it gives you an opportunity to experience the days of Lincoln.

To put all this together, the ALPLM committee hired BRC Imagination Arts to design the museum. Bob Rogers, who Ferguson says heads up BRC, designed some of Disneys wondrous displays for Disneyland, Disneyworld, and Epcot. His goal for the Lincoln Museum was to provide "an experience" for the visitor. There was little concern on his part for verbalizing the facts behind the presentations. In fact, he wanted little or nothing in print. It was enough to put the visitor in the middle of the events even though the presentation may have little resemblance to the actual events. Everything was "historically accurate," but little of it related to Lincoln's importance as his leadership shaped a nation. Rogers designed everything to appeal to the "seventh grade mind" and to "emotions." Ferguson asked Rogers if that didn't result in "dumbing down" Lincoln? Rogers replied that today's seventh graders were really sharp and to aim at them was to hit everyone. About emotion he said, “Get their hearts and their heads will follow.” He went on to say, “You lead with the emotions rather than the intellect. And remember, it’s not just any emotion—the emotion they feel is the one we want them to feel. With Lincoln, we are hooking them into a specific cascade of emotions. Then, if they want to follow up, they can find the intellectual part, read a wall plaque or buy a book or whatever.” (pg. 102)

Take note of Rogers' statements. The Lincoln presented in the ALPLM isn't the "real" Lincoln, it is the Lincoln Bob Rogers wants the visitor to accept. The emotion Rogers wants the visitor to feel isn't their own reaction to Lincoln the man; it is the feeling he wants the visitor to feel. It is manipulation taken to the n-th degree! And, according to Ferguson, the Lincoln one comes away with from the ALPLM isn't the great man; it is the hen pecked husband who couldn't control his children and who was hated, villified, and ultimately assassinated. Everyone who goes to the ALPLM has "fun" and they have a wonderful "experience" but they really don't learn much about Abraham Lincoln.

I read all of this with some concern. Many of our church leaders are reading Andy Stanley's books on Visioneering. Visioneering derives from Disney's methodology just like Bob Rogers and BRC Imagination Arts. Church leaders read The Disney Way to learn the secrets of the success of Disney's theme parks and other ventures. When building new buildings, churches hire designers once employed at Disney to create a children's wonderland where kids can "have fun" and a great "experience." I'm not downplaying the lessons that churches can learn from such things but quite often the emphasis gets misplaced. When there is more emphasis placed on "making everyone's dreams come true" than the Gospel something is wrong. When the emphasis is on management rather than mission things are "out of kilter." When the emphasis is on making people confortable the Gospel, which usually makes people uncomfortable, is being short changed. What is worse, the Jesus portrayed in such situations is an unreal plastic Jesus who makes life meaningful and solves problems rather than the beaten bleeding ugly Jesus hanging on the cross paying for my sins and your sins.

I fear all this emphasis on emotion, or feelings, or experience is getting the cart before the horse. Listen to what's being said today. "People come to church to experience Jesus." "They want to have an experience." "Church attenders want to go away moved and feeling like they've come into contact with Christ." So, we carefully plan, rehearse, and develop services to do exactly what Bob Rogers did at ALPLM: we manipulate the hearers and participants to have an experience that is unreal and one we design for them. Hear me: it is one thing to desire to do things with excellence; it is another to manipulate people toward meaningless decisions built on the foundation of a Jesus who never existed instead of the one who trudged Palestine's dusy roads. It is one thing to "take up a cross to follow Jesus" and quite another to experience the dusty roads in an artificially created setting. I say this gets the cart before the horse because a real experience with Jesus comes after acknowledging him as Lord and becoming his disciple.

The Gospel has never changed! It doesn't take an experience with Jesus or an encounter with Jesus. We're not saved by feelings! We're saved because we believe the biblical testimony about who Jesus is and, as a result, are willing to entrust ourselves to him in obedience.

Think about it!

On the Gospel

For the past 20 years or so the watchwords among those seeking "church growth" has been "meeting needs." Expressed more acurately it is "meeting felt needs." The result is a consumer mentality that suggests to individuals they should find a church that "meets their needs." One story making the rounds is about a family who began attending a large church. When they were invited to the membership class their response was, "Oh, we're Catholics. You have a wonderful youth program and when our kids are out of high school we'll go back to the Catholic Church." Such an attitude reflects no concern for truth but only a consumer mentality.

In the effort to "meet needs" churches confuse pop psychology with the gospel. Teaching individuals how to build successful families is not the gospel. Teaching biblical principles of stewardship is not gospel. Presenting messages about the second coming and the sequence of events preceding it is not gospel. Preaching about the gifts of the Holy Spirit or the "leading of the Holy Spirit" is not gospel. The Gospel is preaching Christ and him crucified!

Am I opposed to preaching and teaching about those things? No! The fact is, these things and a lot more are the results of believing the Gospel and responding to Christ. In other words, Christians need to learn there are biblical principles relating to building a Christ-centered family. Christians need to know Christ is coming again. Christians need to know, too, there are principles guiding the use of resources. The fact is, though, that although unbelievers can successfully apply many of these principles, they will not directly result in meeting their real need which is redemption through the shed blood of Christ.

It is thought that if you meet the need it will open the door for a presentation of the Gospel. I've been a part of churches of all sizes for years now and my question is, "When is the gospel presented? Where is the proof that Jesus is the Christ the Son of the living God?" That biblical principles contribute to building a good family is no motivation for acknowledging Christ as the Son of God. It often appears the principles of Mormonism contribute to the building of a solid family. If Mormon principles work as well as biblical principles what reason is there to reject Mormonism for Christ? For all of its faults, Islam promotes family solidarity. What reason is there to reject Islam for Christ if both contribute to building a successful family or financial stability or whatever? My point is that when another ideology is thought to work as well or better than biblical truth there is no motivation to acknowledge Jesus as the way, the truth, and the light. He becomes simply another way that a consumer may try.

Many congregations today assume that seekers are already believers who simply need to "join" a church. There are exceptions, of course. Lee Strobel is perhaps the best known. It is clear, however, that someone took the time to teach him about Jesus. His journalistic mind led him to do his own research about the "case for Christ" and his commitment deepened. He is an exception that proves the rule.

We act as if the majority of Americans know who Jesus is. This is a false assumption. It is strange that even Rick Warren tells people that Christ is not Jesus' last name. Many there are who have heard of Jesus, but few who accept him as the uniquely born Son of God. Few preachers spend much time preaching Christ and Him crucified in the New Testament as did the New Testament Church. Many churches adapt Saddleback's "base path" series of membership classes. I've studied these 100 classes (membership) from churches as diverse as Saddleback, Cherry Lane Christian Church in Idaho, Southeast Christian Church in Louisville, First Christian in Canton, and Christ's Church of the Valley in Arizona, and, I confess, I've written a few myself. All of them, even mine, assume the attender knows Christ and is seeking church memb ership. The classes highlight the differences between various churches, how to become a member, how the church does its work, what is vision and goals are, but there is little, if anything, about who Jesus is and why he is Lord and Savior.

In 1843 the teachings of William Miller were exciting the nation. Christians of most denominations, including Walter Scott in the Restoration Movedment, got caught up in the fervor of expecting Christ to return in 1843. Remarking on this, Alexander Campbell questioned Miller's understanding but he went on to say that such preaching was really no motivation for turning to Christ. He wrote that the Gospel had not changed from the moment it was first presented on Pentecost to the present. Preaching to frighten men to respond was not preaching "good news." The good news -- the Gospel -- is still the same as it was in the first century!

In this day when false teachers and worldly skeptics cloud the truth about Jesus, there needs to be a clear voice sounding out the message that Jesus is the Christ, the Son of God. The so-called Jesus Seminar presents a human Jesus who did much good but who was only a man. The DaVinci Code confused thousands of nominal believers and the biblically illiterate who became convinced Jesus was married to Mary Magdalene and had children. There is a resurgence of Gnosticism promoted by Elaine Pagels and Bart Ehrman, both of whom are influential writers and university professors. Not long ago we were told about the discovery of the tomb of Jesus complete with his bones and those of Mary Magdalene. We can no longer assume that someone seeking to unite with a church believes the truth about Jesus. He must be preached. He must be taught!

I'm not opposed to preaching to meet felt needs. Let's just recognize that the greatest need is not always felt. Any person's greatest need is to know Jesus as Lord and Savior. The rest of it is encompassed in the "observing of all things" commanded by Christ in the Great Commission. After all, what real motivation is there for the non-Christian to live by biblical principles except pragmatism? Such people are carnal Christians who are "in it" only because it works not because it is true or right.

Think about it.

Ministry and the Mega Church

Fox News aired an interesting segment Sunday, June 10, about mega churches and ministry. A new book contends mega churches cannot minister to individual needs as well as smaller churches. Let me address that.

First, successful ministry to individuals and families in the smaller church depends greatly on that church's personality. Many small churches never become large because they are not open to meeting a variety of needs and especially the needs of those who are not long term members. Smaller churches -- congregations from 20-400 or more -- often remain small precisely because they are a "closed culture." They see themselves as friendly and concerned and they are: with those they already know!

Second, the mega church becomes large because of a number of factors including individual and family ministry. It is not, as some suppose, merely because they entertain or "put on a show." I know my saying that may surprise some since I've been highly critical of mega churches in some of my previous blogs. Mark my words, the churches depending on "fluff" won't last! Those who successfully "grow smaller as they grow larger" will continue to grow.

Third, too many identify successful ministry to families and individuals with the direct action or ministry of the senior minister. Part of the dynamics that keep smaller or mid-size churches static is the fact that as a congregation grows the senior minister can't be directly involved in every member's lives or meet every member's needs. That doesn't mean he doesn't care and, in my opinion, it doesn't mean he refuses to do ministry (although some do). In a larger church, successful ministry to individuals and families is accomplished through a smaller group. That smaller group may be a Bible School Class, a special needs group of which there can be a huge variety, or even the traditional small group of 8-12 individuals who meet regularly for fellowship, care giving, and Bible study.

Fourth, my criticism of any congregation -- mega church, mid-sized church, or smaller church -- is not related to its size. It is related to several factors including the failure to balance the winning and teaching aspects of disciple making, a tendency to get out of balance on feeling and fact, the tendency to "dumb down" or compromise truth, the failure to recognize the nature of the Christian worldview leading to thinking you can Christianize a worldly perspective by merely changing its descriptive language, a tendency to become a corporate structure with "profit" as the bottom line, and the abandonment of the Restoration Plea, which I believe still has merit and purpose when understood. All of those critiques do not fit every mega church and mega churches, like any church, must be seen as its own entity.

Can mega churches accomplish real ministry? Of course! Do they always do so? No, but neither do smaller churches.

Response to Phenehas

Phenehas took the time to write a lengthy response to "Unity, Our Polar Star." It is worthy of a response. We are not far apart in our thinking, but without interaction there is bound to be some misunderstanding.

1. Special role for evangelists and a special call to ministry. Phenehas suggests God has a special role for those called evangelists or preachers. He also contends they are specially called to ministry. First, let me state unequivocally that role or function does not place anyone in a special or favored position. The preacher, evangelist, pastor or whatever you choose to call him does not stand as God's chosen prophet in the same sense as Jeremiah, Daniel, or Isaiah. He may be a prophet in the sense that he speaks God's Word, but today's prophet has no directly given insight into God's will and may be utterly wrong at times.

Second, spiritual gifting is not equivalent to the concept of a "special call." When a person becomes a Christian, God gives them spiritual gifts. Over the years I have administered various versions of "spiritual gift tests" and found them helpful at times. At best, however, they are human deductions regarding the purpose and nature of spiritual gifts. When I speak of a "special call" to ministry, I speak of those who claim God revealed to them through an experience of some sort -- whether mystical or neo-orthodox encounter -- that they are called to ministry. I repudiate this kind of call as sheer subjectivism.

Third, I stand by my statement that when a person becomes a Christian they are called to ministry. God gifts them for ministry. Nonetheless, there is no "special role" in ministry. When Paul discusses spiritual gifts, he compares the gifts to the parts of the human body. In so doing, he says it is the "weaker" parts of the body that are "indispensable" (1 Corinthians 12:22). All too often the "specially called" clergyman has mistaken tyranny for leadership and seeks special recognition and deference because of his "calling."

2. The work of the Holy Spirit. Phenehas remarks, "Who cares what Campbell taught?" I guess I do, but no more than the average preacher who looks to Rick Warren, Bill Hybels, or some other guru. Campbell lived and wrote in an era when subjective feelings ruled in churches. One could not be a member of the average American congregation in 1800 unless you could report an experience with God proving you were among the elect. Such an experience occurred because of the direct action of the Holy Spirit prior to hearing the Gospel. The same type of Holy Spirit direct action was given as evidence of a "call to ministry."

How can one be certain they have received a "call to ministry?" Is a desire to preach a special call? Is the encouragement to preach by brothers and sisters in Christ a special call? Over my years of ministry I have seen too many who claimed a "special call" rip the body of Christ to shreds, fall to immorality, and use people instead of loving people. It seems to me that "whom God calls" he would not permit to "fall into sin." Oh, wait! That's Calvinism!! It is, however, the next logical step in the progression.

3. Mega churches and contracts (covenants). Phenehas says, "Most mega churches I know do not have a membership contract." Oh, let's see! Christ's Church of the Valley in Peoria, AZ, has a membership covenant. It is signed after Class 100 and prior to baptism. Saddleback has a membership covenant. It, too, is signed after Class 100. I know that's just two, but every mega church I know about has a membership covenant. It isn't publicized much, but it is presented in the series of classes leading to membership.

4. Mega churches and membership. Phenehas says most mega churches don't have membership. I'm not sure where he gets his information. Christ's Church of the Valley does -- there are about 3,000 members among the 11,000 who gather each week. Saddleback does, and Rick Warren boasts about how many are baptized to become members of that Southern Baptist Church. Willowcreek does and their members meet on Thursday evenings. Southeast Christian Church does! Southland Christian Church in Lexington, KY, has members. I don't know of one Christian Church that doesn't have members.

5. On creeds. I'm for "Statements of Faith." The more complete the "Statement of Faith" the better it is, but there is only one question asked when one submits to Christ, "What think you of Christ, whose Son is he?" Furthermore, I didn't say that one had to believe baptism is for the remission of sins. It is! Acts 2:38 is still in my New Testament. I think those who preach, especially if they have a "special call from God," ought to preach the "whole counsel of God" including "baptism for the remission of sins." What others do with it is between them and God! I don't disfellowship or separate from those who differ with me, but I do reserve the right to teach and to be taught.

6. Bob Russell and baptism. I count Bob Russell as an aquaintance. He and I are the same age and graduated from high school in the same year. I have heard him preach, listened to his tapes, and even preached his sermons. I would agree he has never "watered down" teaching on immersion. (By the way, Phenehas, emersion means "coming out of" not "going down into.") I don't have a serious problem with baptism "as part of the process." It clearly is! At the same time, I think others have considered this an opportunity to de-emphasize the nature and purpose of immersion.

7. Problem with mega-churches. Phenehas charges me with pettiness and having a problem with mega-churches. On the contrary. I worked with First Christian Church in Canton, Ohio, and helped bring it back to mega church status. After doing so, the basis for consideration as a mega church was reconsidered and Canton is now considered an "emerging mega church." I was also on the staff at Christ's Church of the Valley. I have very close friends and colleagues on the staffs of Southland Christian Church, Southeast Christian Church, and other large and growing congregations. I know the hearts of those friends and know they care about the lost and making disciples.

Most of the same problems I'm addressing are found in smaller churches, too. The fact is, that when a church gets larger its successes and blessings become more visible, but so do its faults. It is easier to research the mega church, but in most cases all of the problems of the smaller church are evident in the larger church. Those problems, however, get swallowed up in the sheer numbers present. For example, if 300 people were to get restive at one of our mega churches they could or would (and probably should) leave and their departure would have little effect on the rest. In a church of 500 we would have another opportunity "to start a new church." The attitudes I criticize are just "writ large" in the mega church, but they are also found in those who would sacrifice truth to become something they won't.

Let me give you some examples:

• Where do we see leaders acting as CEO's?
• Where do we see "management" rather than "shepherding"?
• Where do we see "elders as advisors" rather than "shepherds of the flock"?
• Where do we see "pastors" rather than "preachers" or "ministers"?

Answer: In the larger church (not necessarily the mega church).

To close this meandering response, it strikes me that my friend Phenehas has little sense of history. He thinks his ideas are all his own and new to boot. The problem with that is that all of us have our biases, our perspectives, our world views, our blinders. An awareness of history helps us know who we are.

Phenehas called upon me to "stop quoting Campbell and start following the Bible. Our only guide should be the Bible." I agree heartily. But Paul said, "Be ye followers of me, even as I am of Christ." I may follow Campbell (to a degree), but only where I think he accurately expresses biblical truth. I will throw away my Christian-Baptists, Millennial Harbingers and other documents when my brethren dispense with Bill Hybles, Rick Warren, Leonard Sweet, Tony Compolo, all their commentaries, Bible dictionaries, and all other books in their libraries and just take the Bible and the Bible alone!

I do appreciate what Phenehas has written. I invite him to continue to interact and even consider submitting articles to this blog. If he is so interested, I need to have some information so I can open it to his work. I do, however, reserve the right to disagree and to respond to any article or comment.