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 An online correspondence course One of the great tragedies of the modern age is the division among followers of Christ. About three hundred denominations are found in North America. Although some attempt to justify this condition, most religious leaders deplore it and some are seeking a solution to the problem. Division often causes truth seekers to give up in despair when confronted with a multitude of different answers to their spiritual problems. Surely Jesus is displeased with this situation. Shortly before his crucifixion he prayed to the Father, "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." (John 17:20, 21.) This petition for unity cannot be reconciled with current religious division. DENOMINATIONALISM--SYMBOL OF DIVISION. The mark of contemporary division is the denominational system. Primarily, to denominate is to name, and hence a denomination is a name or designation. In the religious sense it denotes a religious body. Although in some senses denoniminationalism and sectarianism have slightly different meanings, they are commonly used interchangeably and will be so used here. Denominationalism is the divided religious system in which different sects calling themselves Christian wear different names, accept different creeds, teach contrasting doctrines, and often oppose one another. Sectarianism can exist within a congregation as well as within an entire denomination. It was a major problem in the church at Corinth. Paul warned the Corinthians, "Now I beseech you, brethren, by the name of our Lord Jesus Christ. that ye all speak the same thing, and that there be no divisions among you: but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you or were ye baptized in the name of Paul?" (1 Cor. 1:10-13.) From this passage it is evident that the sectarianism of the Corinthians resulted from their following men rather than Jesus. Paul clearly established that it was wrong for these Christians to follow Peter, or Paul, or Apollos instead of Christ. It was sinful for them to wear the names of these great men. If it was wrong to wear the names of these heroes of faith, is it not just as wrong for us to follow great religious teachers and to be called by their names? A BETTER WAY. There is an alternative to the divisive sectarianism of our age. This is undenominational Christianity in which followers of Jesus are content to wear his name and be a part of his body, the church. To understand this concept, we must first answer a question. WHAT IS THE CHURCH? Our English word church is a translation of the Greek ekklesia. Originally it meant "a gathering of citizens called out from their homes into some public place," and hence, an assembly. Although there is some question as to the etymology of this word when applied to the body of Christ, Peter does picture Christians as a people called out of spiritual darkness to become the people of God. (1 Peter 2:9; 2 Peter 1:10.) "Church" is used in the New Testament in three primary ways -- (1) "an assembly of Christians gathered for worship" (1 Cor. 14:19,35); (2) "a company of Christians in a given community or a congregation" (2 Thess. 1:1); (3) "the whole body of Christians scattered throughout the earth" (Eph. 1:22, 23). This is the universal sense in which "church" designates those people who have been called out of the world into the kingdom of God. In this last sense the church is identical to the body of the saved. By definition one becomes a part of the church when he is saved because the church is the saved -- those separated from the world of unrighteousness by having their sins forgiven. But notice -- we here speak of the church in the biblical, undenominational sense, not in the denominational way in which "church" is often used. Membership in a denomination does not save one for the mere listing of one's name upon a church roll does not indicate that that name is necessarily found on the heavenly roll of the redeemed. The New Testament does not recognize the denominational conception of the church. If we are to comprehend undenominational Christianity we must first appreciate the way in which "church" is used in the scriptures. Moreover, there is a distinction between interdenominationalism and undenominationalism. The first freely sanctions and works with all (or most) denominations. It is not opposed to the denominational system as such. The second (which is the biblical concept) denies the right of human denominations to exist and pleads with all to lay aside the sectarianism that divides the followers of Christ. CAN ONE BE SAVED OUTSIDE THE CHURCH? This question is often asked. The emphasis in apostolic times was not on church membership, but on salvation from sin. On the day of Pentecost Peter did not inform his hearers how to join the church, but what to do to be saved. True, when they were saved, they were added to the church, but this was secondary to their salvation. Today the emphasis is usually placed on church membership rather than forgiveness of sins. Membership in a human denomination does not entitle one to salvation from sin because such an organization is without divine authority. If we think of the church in denominational terms one certainly can be saved outside the church. But in the biblical sense one cannot be saved without being in the church because the church is the saved by definition. Several things would be true if one could be saved without being in the church of Jesus. It would follow that Christ died for naught because we are told, "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word." (Eph. 5:25, 26.) It would also mean that the person saved outside the church had another savior than Jesus because we read, "He is the savior of the body." (Eph. 5:23.) We could conclude that one might be saved without the blood of Christ since Paul informs us, "Take heed...to feed the church of God, which he hath purchased with his own blood." (Acts 20:28.) And we might presume that one could be saved without being reconciled to God since the scriptures state that Christ died "that he might reconcile both unto God in one body by the cross, having slain the enmity thereby." (Eph. 2:16.) But none of these is possible and we may be certain that we cannot be saved out of the undenominational church of the Lord. HOW WE GET INTO THE CHURCH. Men often speak of "joining the church." This expression is foreign to the Bible. The action by which we become part of the church is not ours (as implied by "join the church"), but God's. It is said of the first converts on Pentecost that "there were added unto them about three thousand souls" (Acts 2:41.) It is then said, "And the Lord added to the church daily such as should be saved." (Acts 2:47.) Another version renders the verse, "And the Lord added to their number day by day those who were being saved." (R.S.V.) Thus, when one has been saved from his sins, the Lord adds him to his family or church. Christ will not add one unless he has been saved. Then to determine how to get into the church we must first discover how to be saved. Those converted on the day of Pentecost were first told to "know assuredly" or confidently believe that Jesus was both Lord and Christ. (Acts 2:36.) When they indicated their faith by crying out, "Men and brethren, what shall we do?" Peter replied, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:38.) Thus when a believer in Christ repents and is baptized in order to receive the forgiveness of sins through the blood of Christ, he is saved. At the same time that the Lord saves him, he also adds him to his body, the church. WHAT ARE CHRIST'S DISCIPLES CALLED? Denominationalism has produced almost as many names as it has divisions. To some this is unimportant as they ask, "What's in a name, anyway?" Actually, we all believe that names are important. Mr. Smith would resent others calling his wife "Mrs. Jones." The church is married to Christ (Eph. 5:23-32) and should wear his name. For this reason we read, "And the disciples were called Christians first in Antioch." (Acts 11:26.) "Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." (1 Peter 4:16.) Of course, it is proper to speak of God's children as disciples, saints, or any other biblical designation, but when glory is given, it should be to our savior, not to man. "Christian" gives this glory; denominational designations do not. Some are drawn from the names of reformers, some from a type of church organization, others from a church ordinance. If these titles do not have biblical sanction, it is improper for followers of Jesus to wear them. It is reasoned that such terms are necessary to distinguish individuals from those of other faiths. This reasoning would be valid if the denominational system itself were right, but since it is without divine authority, so are the sectarian names associated with it. Disciples of Christ should be content to call themselves Christians, nothing more or less, without denominational prefix or suffix. Only when this is done can one truly be just a Christian. HOW WE CAN BE CHRISTIANS ONLY. The first century Christians were undenominational. To be undenominational today we need to pattern ourselves after the Christianity which they practiced. In the New Testament we learn about the apostolic church. If we take this ideal as our guide in every way possible and thus restore the essence of New Testament Christianity, we may justly claim to be Christians only and truly undenominational. By separating ourselves from the denominational system it is just as possible to be undenominational today as it was in apostolic times. This necessitates our working and worshipping with a congregation of undenominational Christians. One cannot be undenominational while partaking of denominationalism. In our next lesson we will examine the scriptural basis of Christian unity and observe the marks of an undenominational congregation. True or false:
List four conclusions which could be drawn if one could be saved outside of Christ's church: 1. 2. 3. 4. Read 1 Corinthians 1:10-17 and 3:1-11 and fill in the blanks: By those who were of the house of ________, Paul had learned that the Corinthian church was guilty of demoninationalism. He therefore besought these disciples to all speak the same thing that there might be no ________ among them. He pointed out that some were following ________, others were following ________, still others were following ________, while some were following Christ. Paul did not want them to follow him because he had not been ________ for them, neither had they been ________ in his name. While Acts 18:8 informs us that many of the Corinthian people had been baptized, Paul with his own hands had baptized only ________ and Gaius and the household of ________. The others had doubtless been baptized by Paul's co-workers. Paul could not speak to the Corinthians as spiritual because they were ________. He knew this was so because of envyings and ________ and divisions precipitated by their following such men as Paul and ________. These men were only ________ by whom the disciples had believed. Paul had planted, Apollos had ________, but the increase came from ________. The only true foundation which is laid is ________. From this we conclude that when we follow men we create division and are guilty of sectarianism. Check your answers > > > Back to the Table of Contents |
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