REFLECTIONS OF ANTI-ISM

INTRODUCTION

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Understand a few things first.

The problems surfaced in the 1940s over support of Christian colleges and an effort to evangelize Germany after WW II that was begun by the Broadway church in Lubbock, TX. Churches began to fund them, several other similar mission efforts shortly began, and arguments ensued.

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• Controversies soon included support of orphan homes and of non-members.

• Then a nation-wide radio program was begun by the 5th and Highland church in Abilene, TX in 1950 that soon grew into a TV program.

• Thus differences in beliefs about how churches could support such grew rapidly.

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• Articles, books, lectures, and debates raged through the 1950s.

• By the middle of the 1960s two distinct groups were now separated, and the dissenters refused any fellowship.

• Soon, worldwide directories recognized the two separate brotherhoods.

• This has remained to our current time.

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• At the turn of the century this dissenting group was known to have over two thousand congregations.

• Their membership was estimated to be above sixteen percent of the total members of the church.

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In fairness these brethren may resent my use of “anti,” though they are against some evangelistic and benevolent works, but they do not recognize that I might resent their use of “institutional.”

No disrespect is intended herein.

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• Most of these remarks involve the leaders of this group.

• The average member of these churches may know little about the doctrinal points.

• They have just been conditioned to believe that we are “liberal” or “institutional.”

• Thus they are warned not to worship or work with us.

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• In preparation for these studies several interviews lasting several hours were held with four scholars of this split group.

• All visits were friendly, and I told them just what these studies were to be; I said I did not want to misrepresent them.

• Ten questions were used without any answer, argument, or rebuttal from me.

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Questions Used

1. What is your concept of the start of the troubles erupting in the 50s-60s?

2. What is your main objection to cooperative mission works?

3. What is your main objection to works for the needy?

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4. What turns a church of Christ into what you call an “institutional church”?

5. What objections do you have to a kitchen in the church building?

6. How can a church care for the needy?

7. How was fellowship broken between our groups?

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8. Can you fellowship a church that follows the Bales/Hailey doctrines on divorce and remarriage (since you believe that produces adulterers)?

9. How can fellowship between our brotherhoods be regained?

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10. What is your concept of the final judgment? If we cannot fellowship each other on earth, will there be partitions in heaven, or what?

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Preliminary Considerations

• 1. There is now a deep paranoia. They have a strong martyr complex, a victim mentality, a firm belief that they “were cast out and had nowhere to go.” Results: split churches, new churches, takeovers, and refusal to fellowship.

• 2. In dealing with them, understand that they believe you (or the generations before you) to be the persecutors.

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• 3. They have been subjected to revised, rewritten history. They have been convinced that the majority of church splits were forced or affected by our brethren. “By and large innovations being forced on churches was the major problem.” When challenged to compare statistics, they have failed to comply.

• No sense of shame was detected.

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• One can be reminded of a time of trouble in Israel (1 Kings 18).

• Ahab called Elijah “thou troubler of Israel” (v. 17).

• Yet the real troubler in Israel was Ahab: what he had bound on the people in re to the Baalim and the Asherah.

• Restrictions on our privileges have been bound in re to the use of monies.

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• 4. These men have a different mindset. Looking at the same events in history or the same Scriptures, they see them one way, we another. Example would be “gifts” versus “pooling” in re to monies sent from Macedonia and Achaia to Judea. When done by Broadway in Lubbock, TX it was “unauthorized pooling.”

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• When hundreds of churches cooperate in helping a church have a radio or TV program, or foreign mission work, they look on this as taking over autonomy of those churches.

• This is an attempt to “activate the church universal.” and they claim this makes a church larger than a local church, i. e., a church over other churches.

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• 5. The vocabulary is different. They have persuaded our brethren to use “institutional” and “non-institutional.”

• They have succeeded in making us feel that we are insulting them if we use “anti” or “non-cooperation” and “non-benevolence.”

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• In recent years their definition of “fellowship” has also changed.

• “Church fellowship” can be used only for individuals, not congregations (Acts 9:31).

• Each man said they regretted that Homer Hailey wrote the book about marriage problems, they would no longer use him, but would not fail to fellowship him.

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• 6. They look on us as we consider the Disciples movement, involving the mission society and instruments of music. To them we have introduced unauthorized innovations into the work of the church and demanded that they participate.

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• 7. In actuality, they are similar to the anti-class, anti-women teacher splits among us in the 1920s-1930s. They have introduced restrictions on our liberties that cannot be justified by proper hermeneutics.

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• Is it really that we have introduced unscriptural innovations into the work of the church and demanded that they cooperate, else we will no longer consider them as faithful?

• Did we really demand that they participate or else that we would refuse them?

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• Or, is it that they have disagreed about some ways of doing missions and benevolence, then have said if we continue to use these liberties that they will no longer recognize us as faithful churches and Christians?

• The aggressive actions were by and large affected by them.

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• 8. A new and distorted view of fellowship has evolved. They say fellowship is just participation. They deny that fellowship is between congregations, or between an individual and a church, it is only between individuals. To them, the word has nothing to do with agreement, acceptance, endorsement, or identity.

• They are strong on “brotherhood.”

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• This is confusing. It seems they want to understand all baptized believers (including us) are in Christ and share in common the blessings of salvation.

• However, there are just a number of churches with whom they cannot participate in worship or work.

• It’s almost as if there has been no split?• Yet there are two recognized groups!

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• What ever happened to the “right hands of fellowship” (Gal. 2:9)?

• What does fellowship with the Father and the Son mean (1 John 1:3)?

• Is “fellowship one with another” (1 John 1:7) limited to participation?

• Is fellowship between light and darkness only participation (2 Cor. 6:14)?

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• 9. They have downgraded their concerns about helping non-saints and kitchens in the church building. Preachers can eat sack lunches in their offices, and mothers can feed babies in a nursery, but that is about it! They still have serious objections but do not think a split would have occurred if these had been the only problems.

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• 10. They have three discernible groups among them, thinking and arguing somewhat differently, just like us: “mainstream, left, and right.”

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• 11. They have little desire to effect unity.

• They have their own close brotherhood, their congregations are well settled into their own work, they have a college that regularly turns out a continuous line of preachers, and they have numerous papers and publishing houses.

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• There are plenty of moneyed men among them to finance what work they wish to do and what they intend to be.

• In their eyes they have nothing to gain by resuming fellowship with us.

• Why bother?

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• One question still lingers: Is Jesus still to be respected (John 17:20-21)?

• “…that the world may believe…”

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Suggestions

• Respect their convictions. They are profoundly sincere, deeply spiritual, serious Bible students, and committed to Jesus.

• Treat them as equals in dealing with Scriptures, not as persons deceived, or deluded by revisionist historians.

• It is a different mindset.

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• Appeal to them as to the seriousness of “two brotherhoods,” and non fellowship.

• If they do not want us to bind our liberties on them, would they consider not binding their restrictions on us?

• Understand which of their three groups are those with whom you deal: mainstream, left, or right. Each group will believe and argue somewhat differently.

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• Impress upon them that there are numerous things upon which you both agree, as numerous unscriptural works are being practiced among some of our churches.

• Disagreements need not and might not always cause separations of fellowship.

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• Ask questions and listen more than advancing arguments of your own. After you understand just what they believe and where they stand, then you can bring forth your concerns and discussions.

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Arguments Extended(Approved in recent interviews.)

• No authority/example for pooling of monies.

• No authority/example for assuming/sponsoring a needy or evangelism work.

 • No authority/example for assumption to

become “a needy church,” that is, a sponsoring church.

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• No authority/example for benevolence to the world.

• No authority/example for social events or “multi-purpose building.”

• No authority/example for extra organizations in doing works.

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• No authority/example for loss of oversight of monies.

 

• No authority/example for churches withdrawing from each other.

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• No authority for participation with churches introducing innovations.

• A congregation becomes “institutional,” that is, “larger than a local congregation,” when such sponsoring occurs.

 • Congregations can thus identify and

participate with one another on this basis.

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• “Fellowship” is not the word to use; “participation” is more accurate; does not mean agreement, identity or recognition.

• Continuing mindsets of differing brethren will not allow regaining worldwide fellowship.

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Principles To Discuss

• 1. Examples are a major base of their arguments, i. e., when binding.

• 2. Matters of faith and judgment are cardinal (2 Cor. 13:5; Jude 3; 1 Cor. 9:12).

• 3. Things lawful and expedient are to be respected (1 Cor. 6:12; 10:23).

• 4. Instructions generic and specific, as in Noah and the ark, and the Lord’s Supper, must be distinguished.

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• 5. Are command, example, and inference still valid? (Sometimes referred to as CEI.)

Preacher Support Example

• Command 1 Cor. 9:9, 14• Example 1 Cor. 9:4, 7, 13• Inference 1 Cor. 9:10-12

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Lord’s Supper Example

• Command 1 Cor. 11:24-25

• Example Acts 2:42: 20:7; 21:4

• Inference Acts 20:7; 1 Cor. 16:2

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• 6. Matters of the faith and matters of judgment must be distinguished.

• Eating of the Supper (Luke 22:14-20).

• Place and time of eating (Luke 22:12).

 

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• 7. Things lawful and things expedient can be understood (1 Cor. 6:12; 10:23).

• Assembling on the first day (1 Cor. 16:2; Heb. 10:25; Acts 20:7; 21:4).

• Time: morning, afternoon, evening?

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• 8. Generic and specific authority are seen in music worship.

• Specific: speak, teach, admonish, and praise (Eph. 5:19; Col. 3:16; Heb. 2:12).

• Generic: which psalms, hymns, spiritual songs, type, number, tempo of songs, song books, tuning forks, pitch pipes, songs projected on screens.

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• 9. There is an important difference between individual and congregational gifts.

• Church gifts noted in the New Testament were to other churches or individuals.

• Individual’s gifts, however, can be to family, educational, religious, social, recreational, commercial, and community.

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• 10. Note an important distinction between a gift and the buying of a service.

• Church may buy groceries for a needy family.

• Church has no authority to donate a fund to the grocery company.

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• 11. Individual and church actions differ.

• All church works are done by individuals, but not all individual works are church works.

• Can a church lead about a wife, spank a child, support a political candidate, raise money for the VA, give to a secular university?

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Para-church Organizations(Sadly there are many!)

• Evangelism, benevolence, and edification are corporate works of a church.

• All corporate work of a church must be under the oversight of the elders/church.

• Therefore evangelism, benevolence, and edification funded by churches must be under the oversight of elders/church.

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Cooperation Examples

• Five points to notice about cooperative works (2 Cor. 8, 9).

• 1. Many churches sent to one church (2 Cor. 8:1-3; Acts 24:17).

• 2. A group of men were used to stir up contribution (2 Cor. 8:6, 16-24).

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• 3. Gifts were promised a year in advance (2 Cor. 9:1-5).

• 4. Gentiles owed the Jews (Rom. 15:27).

• 5. Churches chose messengers to deliver the contribution (Acts 20:4; 2 Cor. 8:23).

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Cooperation Principles

• Principles added together allow cooperative efforts in preaching and benevolence.

• 1. Work done is scriptural: preaching the gospel, aiding the needy.

• 2. Thing doing the work: church of our Lord.

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• 3. Purpose is scriptural: save the lost and glorify God.

• 4. Assistance is scriptural: many churches helping one church in evangelism or in assisting the needy.

• 5. Source of finance is scriptural: treasuries of churches.

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Unanswered Queries

• 1. Any difference in principle to the demands of the Colossians and the demands of current antis (Col. 2:20-23)?

• 2. Can the Lord’s people ever have worldwide TV, radio? If so, how? What one church could finance?

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• 3. Are there two different patterns for churches doing the Lord’s work?

• 4. Is there one for evangelism and a different one for benevolence?

• 5. Is it right for churches to assist a church in a famine but wrong in preaching the gospel?

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• 6. When Corinth and Achaia churches sent money to Judea for the needy, did they lose any autonomy?

• 7. Can a local church ever help any non-saints (1 Tim. 5:16)?

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• 8. A church accepts the challenge of a huge work; may other churches participate?

• 9. Is this “pooling” of monies or simply gifts from other churches (Acts 20; 1 Cor. 16; 2 Cor. 8, 9)?

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Importance of Examples

• This entire problem is parallel to anti-class, anti-women teacher movements and arguments.

• The subject is different, but the arguments are essentially the same.

• Major point: where is the example?

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Demands For Examples

• Any of these in the New Testament? If not, then where is the authority?

• Sunday contribution to pay a local preacher?

• Sunday funds for visiting preacher motel?

• Sunday contribution to pay for buildings?

• Sunday contribution to pay for a janitor?

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• Water fountain, restrooms, nursery in a building?

• Women teachers in classes organized by a church?

• Classes for differing age groups organized by a church?

• Use of graded literature?• One local preacher supported by multiple

churches?

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• One local preacher supported by individuals?

• Funds delivered by a government organization?

• Sunday funds used for evangelism?

• Multiple churches sending to one church for evangelism?

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• Yes, all of these can be shown to be scriptural, even without an example.

• However, the same logic would show current works of evangelism and benevolence to be scriptural also.

• “Consistency, thou art a jewel!”

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Understand Examples

• Examples can be binding/necessary or allowed/permitted. Which?

• Assembling in upper room?

• Assembling at night?

• Preaching past midnight?

• Promising funds a year ahead of time?

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• Funds collected by one preacher?

• Use of seven men to carry funds?

• Selling lands and houses to help?

• Having all things in common?

• Using seven men to care for widows?

• Taking a confession at waterside?

• Baptism in natural waters?

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• Church meeting in a private house?• Preacher supporting himself?• Preacher staying three years in one city?• Evangelist to appoint elders?• Sending twice to support a preacher?• Kneeling for prayer?• One man breaking the bread?• One juice container in the Supper?

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Examples As Authority

• For an example to be necessary/binding, it must be integral to the instruction.

• 1. Assembling on the first day?

• 2. Eating the Supper on the first day?

• 3. Prayer for the bread and wine?

• 4. Use of unleavened bread?

• (No explicit command for these!)67

Summary Thoughts

• 1. Eternal repercussions are involved in these problems. If we cannot fellowship each other on earth, what is to happen in eternity? Any partitions in heaven?

• 2. The leaders are blasé about any blame to be laid at the feet of the antis. There does not seem to be much sense of any guilt. Also there seems to be no current concern about the division.

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• 3. As a result there is little concern for any restoration of fellowship.

• 4. Their new idea of fellowship obviates any responsibility for problems between congregations.

• 5. Their methods of taking over churches are deceitful, often a guerilla type takeover in mission fields.

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• 6. Martyrdom binds them together very closely.

• 7. Peer pressure is exceptionally strong among them. They are small enough to know most of their preachers.

• 8. As another generation or two passes, more opportunities for fellowship will occur.

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• 9. Understand that now most of their members are not all that knowledgable about “the issues.”

• 10. Their younger preachers have not dwelt much on “the issues,” and this just might lead to better days.

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Concluding Thoughts

• My father’s generation lived through several serious splits over issues: classes, women teachers, located preachers, Christian colleges, millennialism, one-cup communion, and women’s hats.

• Our generation has suffered a major split over money!

• Think long about that: just over money!

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• Yes, there are basic Bible issues involved, but the major problem involves mainly how a church may use its money.

• So sad, so tragic it is that so much energy and time has been sidetracked from the main purpose of the Lord’s church!

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• Where is our concern for souls who do not know Jesus?

• What church is making inroads in their community by saving souls locally? What preacher is actually winning souls?

• Oh, think what it might be if all this energy had been devoted to teaching sinners the sweet way of salvation?

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• May our Lord Jesus be merciful to us for being so distracted from His desires to tell the world of His merciful and holy salvation!

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