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Dedicated to the spirit of the Bereans and their love of Scripture (Acts 17:11)
TABLE OF CONTENTS
INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 THE CULTURE OF REEXAMINATION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 The Bible . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 Hell . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 The Restoration Principle . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 Fellowship and Unity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 POSTMODERN ADVOCATES AND FRUSTRATED CAMPBELLITES . . . . . . 13 HISTORIOGRAPHY AND GEORGE ORWELL . . . . . . . . . . . . . . . . . . . . . . . . . . 23 KING HEZEKIAH AND THE REMOVAL OF “RELIGIOUS BIGOTRY” . . . . 32 AND “SECTARIAN RIVALRY” FROM THE RESTORATION MOVEMENT QUEST FOR THE CORE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 NECESSARY BUT NOT SUFFICIENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44 God the Father . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 Ascension-Enthronement . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 Eschatological Judgment . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 AN ANCHOR THAT WON'T HOLD: ANOTHER LOOK AT 1 COR. 15:1-4 . . . 60 Humpty Dumpty Hermeneutics . . . . . . . . . . . . . . . . . . . . . . . 69 AUTOBIOGRAPHY, WIKIALITY AND GOD'S CONGREGATION . . . . . . . . . 77 A LOOK AROUND THE CORNER . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . 81
INTRODUCTION The sole excuse for this essay is a desire to participate in the current reexamination and critique of traditional theology among Churches of Christ about Christian unity, and by extension about our self-identification. The focus will be on a collection of provocative sermons preached by Drs. Rubel Shelly and John York entitled The Jesus Proposal: A Theological Framework for Maintaining the Unity of the Body of Christ.1 That book provides a prominent and clear example of a growing trend in a cappella Churches of Christ. It portrays a vigorous reexamination of long cherished ideas in Churches of Christ regarding unity and offers a bold alternative. The authors of The Jesus Proposal are not lone voices crying in the wilderness in their forceful demand for change. It is quite appropriate that their detractors label them as "change agents."2 Churches of Christ today are experiencing a call for reexamination on several fronts, and this call encompasses a whole array of issues and doctrines. To be honest, the ideas and perspectives offered in The Jesus Proposal are cut from the many-colored fabric of contemporary ecclesiastical culture in Churches of Christ, particularly the culture evident in large and urbane congregations. Due to its significance and impact, The Jesus Proposal deservedly serves as a Leafwood Publishers, 2004; this present manuscript was completed some time ago, but for a variety of reasons was put aside until recently. William Woodson, Change Agents and Churches of Christ: A Study in Contemporary Problems with Change Agents among Churches of Christ (Athens, AL: School of Bible Emphasis, 1994), 59-67.
current template for discussion about unity and related practices and beliefs. Many forces, of course, are fueling this current ethos. Some of these forces pulsate with the heartbeat of God, while others, I suspect, rely upon energy that flows from other places. The theme of unity has been vigorously discussed from various perspectives since the earliest days of the Restoration Movement, understandably since the Restoration Movement began as a unity movement. In the spirit of Christian dialogue and discussion I wish to examine some of the presuppositions, methods and conclusions set forth in The Jesus Proposal.
and the Future of the Churches of Christ. will necessarily be impacted. the reasons for the various ways in which we differ from our religious forebears are not mysterious or inexplicable. Reviving the Ancient Faith: The Story of the Churches of Christ in America. Jack R. The new perspectives offered in The Jesus Proposal can be more fairly evaluated when 3 Richard T. there should be little doubt that a growing majority of the contemporary Churches of Christ are not a clone of the Churches of Christ of the preceding several generations. 307-351. 2001. or at least analogous. . 1996. whether secular or sacred. From the issues of the pastorate to pacifism. A negative assessment of the various changes and agents for change in Churches of Christ in the current generation are catalogued by John Waddey. The Crux of the Matter: Crisis. and from the role of women to the role of works. Foster. pp. for good or ill. Reese. All organizations. Tradition. both by the synergy and by the intrusion of culture(s). Lutheran. Whether one applauds or anathematizes the history and issues of this generation. Similar. Furthermore. Southern Baptist. Childers. from the place of the Holy Spirit to the place of homosexuals in the church. The church of every generation and in every location will exist. challenges are also part of the history of several contemporary American denominations.5 THE CULTURE OF REEXAMINATION To take a survey of the current rethinking about the identity of the Churches of Christ in America is not a task for the faint of heart. nothing seems to lie outside the arena of reexamination. including Presbyterian. Roman Catholic and Episcopalian.3 There is hardly an area of faith and practice that is not being examined by leaders and members of the Churches of Christ. Books about the Change Movement: Reviews and Recommendations. There is nothing either unique or serendipitous about this particular facet of our current disposition. Hughes. 2004. will grow and will take its shape in the context of its surrounding culture(s). Douglas A. Jeff W.
In the current generation one now encounters publications from universities associated with Churches of Christ Mark W. the validity of the Restoration Principle. that they may live” (Ezek.4 Students of the Bible and teachers of the church have known since the Patristic Period that there were “difficult texts” or “alleged contradictions” in the Bible. to provide the reader of The Jesus Proposal with contemporary examples of this climate of critical inquiry. It lies outside the scope of this essay to evaluate these specific challenges in the thinking of the Churches of Christ in regard to the Bible. "Matthew Twists the Scriptures. the nature of hell. The Bible The nature of the Bible. as in the days of Ezekiel. Hamilton. or the nature of fellowship and unity. its origin and its character are currently under discussion in Churches of Christ.6 seen in the setting of some of the other topics currently being reexamined. V. 37:9). the church of the living God” (1 Tim. These examples serve as a weathervane to indicate how forcefully and from which direction these new winds are blowing. 5 4 . S." Journal of Biblical Literature 80 (1961): 143-48. McCasland. to “breathe into these slain. For some these winds have come to refresh the spiritual air we breathe. Those few that were not convinced by the “orthodox” explanations usually left Churches of Christ5 or at least sought employment in universities and seminaries not controlled by Churches of Christ. In past generations scholars from Churches of Christ either accepted the traditional explanations for these problems or they held their own contrary judgment in abeyance. for others. 3:15). however. They are noted. “Transition and Continuity: Biblical Scholarship in Today’s Church of Christ. and.” Stone-Campbell Journal 9 (Fall 2006): 187-203. they threaten to topple and destroy “the pillar and foundation of the truth.
2005. Thompson. At the present time the frequency and significance of sermons on hell have plummeted drastically in Churches of Christ. The Fire that Consumes: Biblical Case for Conditional Immortality. 2 (Abilene. Churches of Christ historically were committed to belief in and the preaching of the classic Christian doctrines of heaven and hell. p. and Dictation. soul-winning preaching of Churches of Christ. TX: ACU Press. With the approach. vol. 39.” Restoration Quarterly 37 1995. Moreover. 181. Hell As a conservative and evangelistic fellowship. Yeoman Press.7 that not only acknowledge the problem texts. UK: The Paternoster Press. Williams. Heart of the Restoration Series. These scholars argue that terminology like inerrancy is simply no longer helpful. Inspiration. Inspiration and Authority of the Scriptures. The latter certainly played a role in the earlier evangelistic. but also believe that we should move beyond previous conservative answers. “Inerrancy. Likewise Joel S.6 Other scholars. Edward William Fudge. there is disregard for the traditional idea that a lost individual must personally suffer throughout eternity. Williams. (Carlisle. Jimmy. rev. Edward P. J. God’s Holy Fire: The Nature and Function of Scripture. 1998. some publications have now advocated the untraditional doctrine known as annihilationism. ed. Mark W. Sheerer and C. Kenneth L. 1994). continue to affirm the views held in prior generations7 and argue that “There is no biblical authority without inerrancy. 158-77. “Is the Bible Inerrant?” in Directions for the Road Ahead. 2002). Hamilton. 7 8 6 Jividen. Stability in Change Among Churches of Christ. Eds. Myers. 9 . Cukrowshki. James W.9 Basically this doctrine of annihilationism states that the individual sent by God to Hell suffers rapid annihilation after being cast into Hell.”8 Confusion often arises at this point for "laypeople" since they had always thought that Christian universities affirmed the traditional concept of the inerrancy of the Bible. however.
Meaning of Within the Movement. 13 Just what do we mean. Robert Meyer. 2004. Fire in My Bones (Jeremiah 20:9) (n.” Jimmy Allen now writes.”11 especially where restoration urges “a strict adherence to the pattern of church faith and practice set forth in the New Testament” and where there is a “hermeneutic that treated Scripture as a coherent body of facts and prescriptions. 13 12 .” The Encyclopedia of the Stone-Campbell Movement. Voices of Concern: Critical Studies in Church of Christism (Saint Louis: Mission Messenger. “Restoration.” The Encyclopedia of the Stone-Campbell Movement. Eds. Jimmy Allen. 639. Fife. Texas in 1964. Starting with a sermon preached during a two week Gospel Meeting held in Dallas. after all. the critics ask.8 Reexamination of this doctrine is seen even in the published thoughts of the well-known preacher.”12 There have always been voices concerned with whether and how the “Restoration Principle” is valid. 635-36. Robert O.”10 The Restoration Principle The Restoration Principle is one manifestation of faith and practice known as “Ecclesiastical Primitivism. 220. Richard T. Hughes. Jimmy Allen became for decades a popular evangelist on the topic “What is Hell Like?” In later years he reexamined his own earlier presentation on the concept of the “endless punishment” typically associated with hell and now no longer regards his former arguments against annihilationism as cogent and as persuasive as he once did. 1966).. ed. 2004). Historical Models of.. D. he wishes that he “had never presented the sermon. Foster et alii. evangelist and emeritus professor of Bible at Harding University. “Sometimes. Ward wrote an important article entitled “The Restoration 10 11 Jimmy Allen. A.p. “Restoration. what are we attempting to restore? Four decades ago Roy B. Eerdmans. He now indicates that his beliefs are no longer held with the same certainty on this point. by restoration? And.
1996. Jolivet. 47.” Restoration Quarterly 8 (1965): 197-210. “ ‘The Restoration Principle’: A Critical Analysis. “because it is the exact opposite of the way the New Testament figures and writers. “Can the Restoration Movement Plea Survive if Belief in Objective Truth is Abandoned?” Stone-Campbell Journal 1 1998. complaints and suggestions. Goebel Music. p. Jolivet complains. Carl Mitchell. Goebel Music Publications.” Leaven 13. Piloting the Strait. interpreted their authoritative scriptures. Sain Publications. there are still advocates for the traditional hermeneutic that dominated the Churches of Christ throughout former decades.” 18 17 16 15 14 . “The ‘Women’s Issue’ and the Letter and Spirit of the Law. who argued that the entire Restoration Plea and hermeneutic as formulated by Alexander Campbell is a theological failure. Star Bible Publications. Kenneson.9 Principle: A Critical Analysis. 27-44 and Philip D. Dr. “Can the Christian Faith Survive If Belief in Objective Truth is Abandoned? A Reply to John Castelein. Others question the validity of these foundations in light of current philosophical issues. Surviving the Storms of Change. Jolivet.”16 This particular criticism represents but one facet of the multifaceted reexamination and rejection of the hermeneutical foundations of the Restoration Movement. including the apostle Paul and Jesus himself. For discussion of the validity of the Restoration Plea in light of philosophical questions regarding objective truth see John D. Behold the Pattern. The Churches of Christ are flawed in their approach to Scripture. at the very core of its hermeneutical DNA.17 As one might expect. Ira J. Russ Dudrey. or Restoration Plea. Ward. Castelein. Dave Miller. 2004. “Restorationist Hermeneutics among the Churches of Christ: Why Are We at an Impasse?” Restoration Quarterly 30 (1988):17-42. Ira J. 231 views restoration as a never ending attempt and process “to return to God’s perfect way. with a variety of questions.18 Roy E. “Who’s in the Fellowship?” in Directions for the Road Ahead.”14 In the decades since then. John Waddey.15 One of the most iconoclastic perspectives was offered quite recently by Prof. A Guidebook for Assessing Change in Churches of Christ. 1991.1 2005. p. so to speak. 43-56. unsupportable.” Stone-Campbell Journal 2 1999. numerous scholars in scores of essays have addressed the issue of the Restoration Principle.
21 . second.” The Southern Baptist Journal of Theology 2 (Spring 1998): 6-17. is the teaching that in corporate worship singing should be congregational and a cappella. Who is my Brother? 21st Century Christian. 1954). LA: Howard Publishing Company. though our exegetical understanding is shared by a large number of scholars beyond our own ecclesiastical borders. sectarianism has become untenable. These are the teaching that the initial experience of God's gracious salvation includes baptism for the remission of sins based upon personal faith and. and Orthodox churches. Some suggest that while the practice of infant baptism may indeed be contrary to the teaching of the New Testament. Payne (London: SCM Press. Re-Baptism: What One Must Know to be Born Again (West Monroe. While there are several points at which the doctrines and practices of Restoration churches are distinct from many other churches. Robert H. Baptism in the New Testament (New York: St.20 There have been increasing efforts to recognize the validity of the conversion of adult believers immersed outside Churches of Christ21 as well as pedo-baptist believers in Protestant. R.10 Fellowship and Unity The twin issues of unity and fellowship have understandably been in the spotlight in this current generation. 2003. trans. Jimmy Allen. Catholic. 1991). two issues in particular have created the greatest obstacles to active fellowship and unity with other believers. The Teaching of the Church Regarding Baptism. LaGard Smith. Karl. G. 19 20 F. Martin’s Press. 1962). Stein. 152ff. the issue itself is too insignificant to divide modern believers from one another. “Baptism and Becoming a Christian in the New Testament. Barth.19 the former because it is one of the foundational themes of the Restoration Movement and the latter because in the judgment of many. Beasley-Murray. The requirement of adult baptism has long been a wall of separation between Churches of Christ and other churches. Ernest A.
The Body Broken: Embracing the Peace of Christ in a Fragmented Church (n. Reese. thereby reuniting separated siblings. in terms of their purpose . 49-68. College Press. “Infant Baptism and the Boundaries of Christian Fellowship. “Restoration Forums. Hawkins.”22 Even though the doctrinal understanding among Churches of Christ regarding the importance of congregational a cappella worship has numerous antecedents in the theological writings of Catholic. 24 23 22 . but not eliminating.p. 2005). the two views [believer’s baptism and infant baptism] share many commonalities. . each of which needs the other to achieve theological completeness. this brief survey was intended only to better appreciate the larger context of the reexamination presented in The Jesus Proposal. 123ff. Chris DeWelt. convictions about congregational a cappella worship are declining. They view it rather as an issue of church tradition or personal conscience. it should be said that they are not out there alone. . Milton Jones. Jack R. thereby reducing. even a limb about to break.23 Unity meetings are being directed by prominent preachers who want to lead in reconnecting the a cappella churches with the Independent Christian Churches.” Stone-Campbell Journal 5 2002.11 Others brush aside suggestions that adult baptism is more biblical than infant baptism and argue that “Indeed. 642. the apple doesn't fall far from the tree. Even if one thinks the authors Shelly and York are out on a limb. 2005. Orthodox and Protestant theologians.24 As noted earlier. A growing number of religious leaders and theological educators belonging to a cappella congregations have left the convictions of their forbearers that this liturgical issue is a matter of biblical perspective. especially among large urban congregations of Churches of Christ.” The Encyclopedia of the Stone-Campbell Movement. its importance for discussions of unity. [and] may be complementary. The Other Side of the Keyboard. p.: Leafwood Publishers. They are part of a growing and Ralph K.
”25 Ronald E. “The Irony of the Twentieth-Century Christian Church (Disciples of Christ): Making it to the Mainline Just at the Time of its Disestablishment. This strong desire for recognition and acceptability “prompted us to downplay distinctive emphases in our tradition. Ronald E. a longtime theologian and historian for the Disciples of Christ. it is difficult to imagine that those who step out onto the path taken by the Disciples of Christ will not discover that their heirs will end up at the same destination as the modern Disciples of Christ. Since all paths have a destination and lead somewhere. “The Irony of the Twentieth-Century Christian Church (Disciples of Christ): Making it to the Mainline Just at the Time of its Disestablishment. offered some realistic and poignant observations about the wrong paths taken by the Disciples of Christ for much of the 20th century.” Midstream-An Ecumenical Journal 28. perhaps unintentionally. Osborn. along with the sense of uniqueness which had been a key element of our identity. 25 .12 influential number of leaders in Churches of Christ whose efforts will probably guide sectors of Churches of Christ. to slowly emulate the journey the Disciples of Christ started approximately one hundred years ago. Osborn. 293.3 1989. p.” highlights the Disciples of Christ’s 20th century quest to be regarded as a ‘mainline’ church. Prof. His thoughtful essay.
2nd ed. Douglas A. 149. . 21. pp. Christian. The Jesus Proposal. “is that Christians from all denominations can benefit from . . D.” The Encyclopedia of the Stone-Campbell Movement. to the arguments they make and to the subsequent conclusions they draw. Michael Root. the Postmodern atmosphere of the twenty-first century. There is no precise definition of the term “unity” in The Jesus Proposal.” in The Modern Theologians.”26 In the book itself.” meaning specifically that “we can experience relational unity in Christ — unity greater and more important than theological agreement . Ford. 538-54. Ed. the issue of unity had often been associated with 26 27 28 29 The Jesus Proposal. . 30 . at the grassroots level. probably because both the concept and implementation of unity have been elusive and widely debated in both the Restoration Movement29 and in the ecumenical movement at large. . pp. and offer a proposal for Christian unity that is so thoroughly Jesus-centered that it will commend itself to thoughtful believers from many quarters. Foster.28 Nevertheless. experience. . The Jesus Proposal.”27 The book contains numerous references to Scripture and the authors’ desire to present their ideas “Strictly from a biblical perspective” is a goal that must be applauded. their attempt to cogently present a “theological framework for maintaining the unity of the body of Christ” calls for more examination in regard to the evidence they gather. the authors strive “to explore. 1997.” as stated by the authors. pp.30 In the history of the Churches of Christ. 9-10. 754-58. p. “Unity. “Ecumenical Theology. p.13 POSTMODERN ADVOCATES AND FRUSTRATED CAMBPELLITES “The ‘proposal’ of the The Jesus Proposal. F. An Introduction to Christian Theology in the Twentieth Century.
" this new Jesus "asks clarifying questions. 9-10.14 questions such as “Whom do we need to evangelize?” “Whom do we call sister and brother?” “With whom do we jointly participate in Christian ministry and worship?” “Whom do we believe is going to heaven?” “With whom can we establish Christian union?” Each of these questions obviously intersects the issue of unity. And he stays as I work through them in my own muddleheaded way.”31 Since the authors are attracted to postmodernity. Furthermore. This new “I don’t offer answers” Messiah hardly explains the presence of the controversy stories in the Gospels or why Matthew says of Jesus that he “taught as one who had authority. He rarely responded with answers. p. The Jesus Proposal. Accordingly. but none of them completely encapsulates it. Their suggestion that the emphasis upon doctrine or doctrinal uniformity in the pursuit of unity is some recent 31 32 The Jesus Proposal. he loved reframing the circumstances with questions. That's what Jesus did. The reader learns early on of the authors’ enthusiasm for the contribution that “the postmodern atmosphere of the twenty-first century” can make to Christian unity by its affirmation of “inclusion. and flexibility."32 This postmodern adaptation of Jesus creates significant difficulties for a historian of Second Temple Judaism or the early Roman Empire. their lack of emphasis upon the significance of doctrine for Christian unity comes as no surprise. it seems hardly probable that Jesus was repeatedly tortured and brutally killed primarily because he clarified questions and reframed circumstances. association. . and not as their teachers of the Law" (Matt. "rather than offering answers. it is understandable that the Jesus whom they present must be reconfigured to be a postmodern himself. pp. 7:29). In light of the authors’ acknowledged attraction to postmodernism. 118.
clearly reveal that doctrine and doctrinal uniformity were long ago placed on high pedestals by the church. The Jesus Proposal. 117-18. then all the pagans in the world could be converted without the church having to use doctrine in any serious way. Keep away from them” (Rom. 16:17) harmonizes more with the emphasis of Acts than the emphasis of The Jesus Proposal.34 Such postures that marginalize the significance of doctrine are alien to the faith and practice of the early church. . reflects the ethos of postmodernity more than it reflects an informed grasp of biblical theology or biblical missiology. The abundant evidence and clarion voice of church history. particularly as they are portrayed in Acts in the summary of the earliest followers of Jesus who were “devoted to the apostles’ teaching” (Acts 2:42). p. "he constantly defended purity of doctrine."33 The authors’ support of statements to the effect that if Christians would only live authentic Christian lives. 92. Amidst several references to Luther's many virtues and accomplishments by the power of God. but it will be welcoming a Trojan Horse into the camp if it gives too much credence to a paradigm that neglects the significance of teaching and doctrine. On the Death of Luther. Melachthon remarks concerning Martin Luther that. Bible Wars and sectarian habits of the past. both of the Patristic as well as of the Reformation period. The contemporary church must move beyond its previous doctrinaire orientation. Paul’s statement that the saints in Rome must “watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. pp. cf.15 phenomenon in Christianity belies much of the history of the Christian faith. 33 34 Philip Melachthon. One is reminded of Philip Melanchthon's funeral oration at the death of Martin Luther.
Too.16 Ronnie van der Poll has made a helpful observation in this regard. 654. The change from sheer intolerance to this kind of tolerance is illustrated by the following piece of doggerel: Time was when sects would rail and fight To show that only they possessed the light: But now they’re eager to display The virtues of a milder way. it clearly surrenders too much that is important in the process. The Biblical Doctrine of the Church. attempts to accomplish far more than that. pp. p.” and certainly “was convinced that the Stone-Campbell heritage had much to offer the modern ecumenical movement. William Robinson.” often “represented the British Churches of Christ at the World Council of Churches. obscurantism and doctrinal sectarianism in Churches of Christ. I am certainly in support of anyone who wishes to responsibly use Scripture to beat back obvious remnants of mean-spiritedness. “Robinson. It is not the mere question of amiability. however. St. not if there is to be anything to unite worth uniting. are germane to this point:36 But church union cannot be merely a matter of forgetting our differences. 215-16.” Paul M. regardless of their community. Blowers. 1955. William Robinson. Those in the a cappella congregations may not know of William Robinson. being decent to each other. William (1888-1963)” in The Encyclopedia of the Stone-Campbell Movement. He was a “theologian and ecumenical activist of the British Churches of Christ in the mid-twentieth century. Louis: Bethany Press. The Jesus Proposal. And from my perspective. and It’s a Good Thing. and acting as if we really were one. we have to wonder if such a paradigm is still a Christian one. 218-19.” He became the “recognized spokesman for British ‘free churches’ in general in the emerging ecumenical movement. “There’s Such a Thing as Biblical Truth. The words of the important ecumenist from the Stone-Campbell Movement.” StoneCampbell Journal 6 2003. 36 35 .35 When a new paradigm ends up with a Bible without any objective truth that is universally true for all men.
As most would recognize. it seems to me. which will be worse than the sectarianism it sought to cure. Then. to the degree that it neglects the whole will of God. We will remain in the dark alleys of church history. Churches of Christ paid a high price for their error in neglecting the Gospels and the Old Testament. they camped primarily upon the book of Acts and the letters of Paul. They thought they could select. if we continue to give ourselves over to any truncated. "pick and choose. the suggested alternative seriously softens the power of the Gospel to transform lives and typically introduces limitations to “the whole will of God” (Acts 20:27). A sane posture would lead us to learn from our painful past so that we do not wander in dim alleyways characterized by imbalance. seems to say That none are wrong and all are right. one of the destructive paths that led earlier generations within the Stone-Campbell Movement into some dark alleys was its "pick and choose" approach to Scripture. Rather than determining God’s truth and the mission of his elect on the basis of “the whole will of God” (Acts 20:27). As I repeatedly read and considered the arguments presented in The Jesus Proposal for .” From the perspective of this definition of insanity. with impunity. which parts of the Scripture they wanted to use in a normative way." approach to doctrine. If we neglect the biblical role of doctrine in Christian life and unity. Consequently. “The definition of insanity is doing the same thing over and over and expecting different results.17 Which. This kind of attitude will get us nowhere except to an unruly anarchism. there is evidence of renewed insanity in the StoneCampbell Movement. they basically ignored the remainder of Scripture to their own detriment. A statement attributed to Albert Einstein says. spite of logic. truncation and a consumer-minded hermeneutic of Scripture.
perhaps ad nauseam. Orthodox. or Evangelical churches. had to be in Christian union on the earth. By thinking in this manner. they retained the Neither the Orthodox churches nor the Roman Catholic churches nor the Southern Baptist denomination (just to mention the largest Protestant denomination) would accept into church membership anyone who was not baptized.18 “maintaining the unity of the Body of Christ. Thus everyone who was headed to heaven. and typically not baptized by them. What is there about the theological framework of Shelly and York “for maintaining the unity of the Body of Christ” that makes it so untenable to most churches for the past 2000 years? What perspective. Accordingly. it should be noted at the outset that the unity paradigm offered in The Jesus Proposal would not be acceptable to major representatives of either Catholic. it became absolutely necessary in their thinking to fashion a new view of church unity. In particular. Problems would naturally arise as in their own theological maturation they came to realize that the neighborhoods of heaven were becoming more and more populated by those outside the "one true church" of their childhood indoctrination. in their history. the Churches of Christ. or perhaps assumptions. If the term “pluralism” seems too harsh. 37 . the White Pages of heaven. in particular a unity that reflected on earth the realities of heaven. of necessity. they heard teaching and preaching. Protestant.” I could not always follow the steps of thought that led the authors down their path. brought the authors of The Jesus Proposal to an understanding that is basically unacceptable to the majority of the Christian world37 and to a place that is so remote from their ecclesiastical family of origin? It seems to me that part of the answer lies in the fact that Shelly and York are still working on the basis of some of the assumptions and perspectives that they were taught decades ago in traditional Churches of Christ. namely. is basically identical to the Membership Directory of the one true church. that the Lamb's Book of Life. a path that began in their own personal participation in sectarianism and ended in a seemingly pluralistic paradigm for Christian unity.
Barton Stone. Their recognition of the importance of God’s truth expressed through doctrine was not to be offered on the altar of their yearnings for Christian unity. this conviction about the linkage between the earthly church and the population of heaven has been around for centuries. but not the only one. This strong linkage between the question of who goes to heaven and who belongs to the true church was part of the sectarian heritage and baggage. Of greater significance for this discussion. and was not invented by thinkers in the Restoration Movement. They rightly recognized that church union was one. Classic Roman Catholic doctrine held to a view similar to that held by the Churches of . this willing acknowledgement of Christians in the denominations did not lead the early thinkers in the Restoration Movement to dilute and compromise their understanding of the biblical requirements for Christian unity on earth. and Robert Richardson. In contrast to Shelly and York. it seems to me." This close connection between the salvation of others and their belonging to the "correct church" was a part of traditional Catholic theology for well over a millennium and a part of traditional doctrine in Churches of Christ for most of the last 100 years. of the essential doctrines of the New Testament. "there is no salvation outside the church. even though they might not be in unity on earth.19 paradigm of their youth that the membership of church and the population of heaven are essentially identical. clearly affirmed that there were Christians destined for heaven in various denominations. however. To be fair to Shelly and York. that the authors brought to their proposal. however. for example. Stated succinctly in the following phrase from the 3rd century catholic author Cyprian. is the fact that this view clearly did not characterize the outlook of the early thinkers in the Restoration Movement such as Alexander Campbell. The Campbells. salus extra ecclesiam non est.
Walter M. In some ways this current Catholic understanding is closer to the view of the early leaders in the Restoration Movement that preceded Vatican II by a century and a half. It was perhaps because the early Restoration thinkers did not need to escape a Restoration Movement characterized by a strident sectarianism that they. Abbott (New York: Herder and Herder. unlike Shelly and York. were able to affirm the faith of others while also remaining faithful to their own views of the teaching of Scripture in matters of unity. This leads me to think that it is not solely postmodernism that drives The Jesus Proposal. One force comes from the desire for unity while another equally strong force comes from the desire to remain faithfully submitted to the authority of Scripture. The Scriptures and their “Catholic Principles on Ecumenism. 345-46. Beyond the sadness there is a painful tension created by these bi-polar attractions. I suspect that like so many others who were nurtured by rigid sectarianism (with all its baggage). ed. the authors of The Jesus Proposal began their journey long before the term "postmodernism" was a regular part of their vocabulary. in both faith and in practice. 1966). Association Press. 38 . The attitude of Roman Catholics toward Christian believers outside the "true church" mellowed following Vatican II.” in The Documents of Vatican II. even though the faith and practice of the church certainly must be. There is an understandable sadness experienced by all believers who perceive the wide chasm that separates the unity for which Jesus prayed (John 17) and the realities of the divisions in modern Christianity. It is my conviction that God's sovereignty is certainly not constrained by the Scriptures.20 Christ for most of the 20th century regarding the “lostness” of those outside the one true church.38 believing now that there are “brethren” outside the Roman church.
"does whatever he pleases" (Pss. . for example.21 teachings were written to instruct and guide the elect of God. heard the Word of God. This outlook certainly has approval in well recognized authorities in Churches of Christ. present. considered the possibility that individuals could be saved in the name of Christ even if they "do not know him or believe in him. W. 1892. J. Ohio: The Standard Publishing Foundation. repented and obeyed it (Luke 11:28-32). unlike some of Jesus’ contemporaries. Infants will be saved. likewise points to the important distinction between citizenship in heaven and membership and union in the body of Christ. since obviously God -past. but they are hardly disciples of Jesus and 39 J. McGarvey. Being a proponent of "the whole will of God" means that I must embrace with equal vigor what Scripture teaches about the fact that God overlooked ignorance among some of the idolaters at Athens (Acts 17:30) and that the Apostle Paul explicitly affirms that ignorance (while no excuse) is certainly a mitigating circumstance in God’s evaluation and treatment of people in regard to their salvation (1 Tim. In the book of Jonah the Ninevites believed the Word of God. repented at the message of God’s word."39 I hardly think that Paul’s and Luke’s understanding about God forgiving Athenians would have encouraged Paul to seek unity with them. Neither Jonah nor Jesus. When contemplating issues of salvation I clearly do not intend to neglect or dismiss the church’s proclamation that salvation resides in God’s work in Christ. however. but certainly not God himself. 18:4). New Commentary on Acts of Apostles. 1:13). will be blessed at the final judgment since they. would have imagined that this response by the Ninevites made them candidates for Jewish fellowship. W. even though some would apparently be saved. The issue of the ultimate salvation of infants and children. for example. McGarvey. and future. received the mercy of God and. Cincinnati. unity or a place among the elect of God. according to Jesus. 135:6. 115:3. Jer.
.22 members of the Body of Christ.
These names represent important traditions and historical perspectives beyond those of the Roman church and the various Orthodox communities of faith. Thomas and Alexander Campbell and Charles Wesley. The church's romanticized view of the unity of earlier centuries is sometimes nothing more than naive hagiography and pious wishful thinking. Anabaptists teachers. John Calvin. entering the arenas of church history. those who would draw lessons and principles about church unity from earlier generations of church leaders should proceed with great caution. It seems only fair to respond to this provocative work by examining some of the major thrusts of the book itself. can have the annoying habit of teaching us more than we asked it to. Sometimes. either by ecclesiastical or civil authorities. but rather accomplished by the excommunication and physical punishment of other believers. The Jesus Proposal presents arguments that appeal to church history and to the lives and the teachings of earlier theologians. History’s candid and unexpected answers often come to us in spite of our own questions. for example. theology. As such. including Martin Luther. rather than because of them. the price of achieving unity in earlier centuries was often not the compassionate persuasion of the opposition. While the arena of exegesis will certainly be at the center of my response.23 HISTORIOGRAPHY AND GEORGE ORWELL The Jesus Proposal is a mixture of various types of arguments and appeals. . autobiography and pragmatism will be necessary in order to give a fair hearing to the many facets of The Jesus Proposal. autobiography and at times pragmatism to advocate their new basis for unity. exegesis. It has been pointed out many times before that history. including church history. The authors use church history. theology.
For more than 1000 years a supposedly legitimate means to achieve Christian unity totally dishonored the spirit and values of what Jesus and the Apostolic church taught and lived. I presume. Lest one think this is some modern contrivance and caricature. Most of us recognize that something was profoundly wrong with the MedievalByzantine and Reformation efforts at unity that led believers to torture. rests on the conviction that. Sebastion Castellio. At times an intended panacea to cure Christian division produced greater fatalities than the illness of schism. “The end justified the means.40 Men are puffed up with knowledge or with false opinion of knowledge and look down upon others. or one’s appreciation for Luther and Calvin. many of these efforts over the centuries scarred and disfigured the Body of Christ as badly as any division ever did. listen to the words of the 16th century Christian author. 40 Sebastian Castellio. both for the benefits of unity as well as for the need to get everyone under the same orthodox umbrella of truth. written from the prison in which he died. The defense of these methods. Lamentably. ostensibly for Christ’s sake. church theologians struggled to unify all believers. Notwithstanding one’s opinion of the theology and of the leaders of the Church Councils of the 4th and 5th centuries (and sometimes their actions did leave an odor). let us agree that in the name of Jesus Christ believers should neither seek nor preserve unity by making refugees of. Pride is followed by cruelty and persecution so that now scarcely anyone is able to endure another who differs at all from him.” Unity at that price was not a particular blessing to the church or to the surrounding world. faith and practice. by killing or by slandering other Christians.24 Long before the Restoration Movement. to abuse and to assault other believers. Concerning Heretics (1554):122-23 .
History from the mid-twentieth century could provide us with some insight at this point. The attitudes of most modern westerners as well as those who lived inside the Roman Empire have led to the repeated praise of Pax Romana. The same kind of antithetical experience that went with colonialism and which is articulated by postcolonial theory. division to the church. stakes and gallows and this miserable rage to visit daily penalties upon those who differ from the mighty about matters hitherto unknown. Hence arise banishments. if we have ears to hear. From certain perspectives these councils and bishops brought painful and permanent. imprisonments. more of a pox than a pax for . There is now a postcolonial recognition that the view from the bottom is usually not the same as the view from the top.” One is reminded of an episode recorded in the work Agricola written by the Roman historian Tacitus. Since WWII we have seen a radical rearrangement of nations and boundaries. But what of those who lived on the outside of Roman culture and were the objects of Rome’s doctrine of divine manifest destiny? Rome’s unifying influence was far from peaceful to them. and not yet cleared up. chains. for so many centuries disputed. In the last half century we have begun to realize and appreciate how radically different this colonialism was experienced and perceived by the oppressive colonial powers on the one hand and those oppressed colonies and peoples on the other hand. at least to this point. can also illumine the antithetical experiences and perceptions of the unity engendered by these ostensible “ecumenical councils.25 Although opinions are almost as numerous as men. primarily as European colonial powers surrendered their chokehold on vast regions of other continents. There are lessons for us to learn from the wishful thinking that the great ecumenical councils of the patristic period served to engender or maintain unity in the church in the spirit of Christ. nevertheless there is hardly any sect which does not condemn all others and desire to reign alone.
It leads painfully to another question: Will not later generations look back at some of our contemporary efforts at unity with equal dismay and similar disappointment. a minimalist interpretation of the gospel. The Romans.26 them. We join the story on the verge of a massive battle between the Roman army and a tribal leader in Britain named Galgacus and his army. and rape and then give it the hypocritical name of “empire” and by their imperialism they make a region desolate and call it peace (Agricola 30). obviously the modern ecumenical movement and the paradigm offered in the Jesus Proposal is far removed from violence! My point is rather the serious impact of cultural values upon unity models. lasting for centuries. Galgacus encourages his soldiers into battle with an “outsider’s” perspectives on Pax Romana. he states. and the ascendency of consumer Christianity? History teaches its best lessons and provides the best pedagogy when the “stuff of history” has not already been forced into the Procrustean Bed of a particular ideology. As one reads of the barbaric and ungodly treatment of “unorthodox” Christians by other ostensibly “orthodox” Christians. slaughter. The point of comparison is not the violence. one is forced to ask whether this is the kind of unity that Jesus and the Apostles longed for. Preconceived ideas and partisan commitments can infect the retelling of religious history as well as political history. Just like 4th century Christians adopted the Roman Empire model for important aspects of their unity paradigm (submission to worldly methods to achieve kingdom goals) so "postmodern" and other efforts at modern ecumenism seem to be a mere reflection of western pluralism. plunder. The authors of The Jesus Proposal make important arguments based upon a certain understanding of people and events in Restoration history as well as in broader church .
religious and cultural propaganda bothered Orwell tremendously.27 history. One nation’s former hero is all too often another nation’s most savage nightmare. Since. however. then the past must be accurately depicted. then it would be easier to overlook their suspicious retelling of Restoration History. military and cultural behaviors. and he made numerous points that we all should learn from. And. I give this contemporary illustration just to highlight how pervasive this issue is in appealing to one’s own view of history. If The Jesus Proposal suggested only modest adjustments to the Restoration Plea. but also even volatile and explosive because of disputed political. it should bother also us. The 20th century author George Orwell frequently addressed the issue of propaganda and revisionist history through his novels and essays. the burden of proof rests with the authors of this new proposal. religious. The nature and extent of the behavior of the Japanese Empire throughout Southeast Asia in the 1930s and 1940s is remembered quite differently in modern Japanese history books than in the modern history books of the same region written by Korean and Chinese historians and scholars. He was thoroughly disillusioned by the “propaganda as . With the recent celebration of the 60th anniversary of VJ Day. the standards of historical accuracy should be above reproach. Given the dramatic appeals in the book based upon church history. observers were reminded afresh of the complexities of history and the dangerous tendency to misuse history to establish and sustain one’s preferred identity and reputation. The contrast in the collective memory of these different peoples is not only sharp at times. they in fact are calling for a coup d'etat in the hermeneutical methods and general direction of Churches of Christ. The pervasive tendency to rewrite the past in order to satisfy the needs of contemporary political. If new views and paradigms are constructed and advocated based upon the telling of stories from the past. of course.
as a “kinder George Orwell. One of his famous novels. In Orwell’s world of Newspeak and Doublethink he wonders if truth can even exist and be recognized. Internet. 41 . highlights the techniques. methods and dangers of revisionist tendencies with these words. “As I Please. truth is often conceived of as no more than each individual’s experience of the truth.” Tribune. Part of Orwell’s antidote to this highly subjective view of truthfulness was captured in one of his particularly insightful statements: “A certain degree of truthfulness is possible so long as it is admitted that a fact may be true even if you don't like it. In the context of the 21st century intellectual climate that has invaded much historical writing.netcharles. unlike the southern Churches of Christ the authors grew up in. truth becomes merely a personal construct based on how we “connect the dots” based upon our human experiences.com/orwell/essays/asiplease1944-01. “Who controls the past controls the future. later through Nazi rhetoric and even later through Communist lies.”41 The Jesus Proposal presents a view of the first generation Protestant Reformers like Luther and Calvin. Who controls the present controls the past. 1984. 4 February 1944.” Orwell’s words are a solemn reminder to all that history is often vulnerable to misrepresentation and distortion. Religious history has never been spared the bane of revisionism.htm#Feb4. accessed 21 February 2007. There are innumerable instances in history where authors revised history to articulate a private ideology or buttress a particular spin with the hope of controlling the future.28 history” phenomenon as he experienced it through British imperialism and colonialism (pax Britannica). available from http://www. and modern readers should be informed that historians of Restoration History can themselves be advocates of certain paradigm shifts.
126-28. In my opinion it is crucial that we do not recast the ideas of the Protestant Reformers or the Campbells in ways that portray them as thinking and sounding just like we wished they had thought and sounded. The Christian in Society. all in the name of God and spiritual truth. I concur. Franklin Sherman (Philadelphia: Fortress Press. 44 45 46 Michael Servetus in 1553. one characterized by acceptance and toleration of one’s antagonists. Like it or not. 268. he certainly had no qualms in demonizing and expelling Christian opponents. The authors of The Jesus Proposal45 believe that religious significance and leadership should still be given to earlier Restoration thinkers such as Alexander Campbell. 56-7. The religious rhetoric and behavior of the 16th century can hardly be characterized as irenic and non-judgmental.”46 Whatever weight one assigns to the 42 43 The Jesus Proposal. pp.29 and gentler” type of piety. Luther advocated that the homes. The Jesus Prop[osal. p. 65 Martin Luther. “The Lunenburg Letter. see Leroy Garrett. John Calvin argued vigorously over doctrinal issues and on one occasion had a dissenting believer burned at the stake. For the record.42 This is an unrealistic view of aspects of that century.” The Encyclopedia of the Stone-Campbell Movement. . Alexander Campbell did not and would not form a Christian union with non-immersed believers in spite of his “baptism-is-not-necessary-for-salvation” theology reflected in the famous “Lunenburg Letter.44 Both the Protestants and Catholics of the 16th century maimed and killed hundreds of Anabaptists. 177.43 and while Luther did argue against killing one’s Christian opponents. shops and synagogues of Jews should be burned to the ground. 47. On the Jews and Their Lies. 498-99. pp. 185. but with the caveat that one must be careful not to merely recreate these early leaders in our own image. 1971). For the Lunenburg Letter. vol. in Luther’s Works. ed.
50 It seems disingenuous to imply that the Campbells would have applauded and supported the notions advocated in The Jesus Proposal. pp. 46-7. Specifically.48 While this appeal to these early Restoration documents has rhetorical value for persuasion and advocacy. p. This human tendency. truth will not be well served if we reconstruct the theology of the Campbells to make their beliefs and spirituality fit into Procrustean Beds shaped by the personal likes and dislikes of the modern historian. it would be misleading to suggest that the early Restoration leaders would embrace the paradigm of unity articulated in The Jesus Proposal. pp. It seems to me that this portrayal of the early Restoration thinkers consists of too much wishful thinking. Nevertheless. The Jesus Proposal. The Jesus Proposal. In some places The Jesus Proposal47 approves the spirit and orientation of Barton W. The Jesus Proposal. 56-8. which cannot withstand the test of historical realities and ecclesiastical 47 48 49 50 The Jesus Proposal. the selective use of the historical sources found in The Jesus Proposal (whether intentional or not) is certainly not commendable.30 thinkers of the Restoration Movement in formulating a contemporary unity plea.” 49 This conviction of Thomas Campbell’s is the very perspective that The Jesus Proposal rejects and strives in earnest to overturn. 213 . Thomas Campbell insisted that unity be based upon obedience to Christ “in all things according to the Scriptures” and upon believers’ commitment to “the same rule. which stalks all of us. pp.” and at other times Thomas Campbell’s Declaration and Address is cited as a precedent. of recreating the past in our own image or within our own comfort zone is certainly nothing new. Stone’s “Last Will and Testament of the Springfield Presbytery.” the “same mind” and the “same judgment. 56-7.
Isaac Errett. 7. Cincinnati. 3:15). p. These differences of view are in fact what created denominationalism. and a union depending on their seeing alike can never be. while at the same time marginalizing their concern for doctrinal unity. p.”53 In any event. 1871. this assessment fails to cohere with the 2000-year-old identification of the church.. 214. The True Basis of Christian Union. as a fellowship “devoted to the teaching of the apostles” (Acts 2:42) and striving with vigor to faithfully be “the pillar and foundation of the truth” (1 Tim.51 They [intelligent and decent people] join different political parties. intensified in the theology of the Restoration Movement. and practice that create different denominations. March 5. A second generation Restoration thinker named Isaac Errett was convinced that believers could understand the central teachings of Scripture alike and was displeased with pessimistic assessments such as “it is simply impossible for them to see alike. St. They read some biblical texts differently and are members of different denominations. The marginalization of concern for doctrine is expressed in the following quotation. taste. 1888. 53 The Jesus Proposal. . Given the Campbells’ antipathy to widespread denominationalism and division in the Body of Christ. 51 52 The Jesus Proposal.”52 Each reader will have to decide whether the authors of The Jesus Proposal are correct in assessing the great diversity and divisions within the history of Christianity as no more than “Christians from different franchises. But there is nothing inherently sinful about varieties of understanding. 64. Louis: Christian Publishing Co. p. A Sermon Preached in the Central Christian Church. they would be stunned to learn of writers invoking their names and publications with approval.31 history.
we have no monopoly on these types of hermeneutical issues and blind spots.” Restoration Quarterly 29 (1987):71-85. 680. . Toward this goal a story about king Hezekiah in 2 Chronicles 30 is appropriated in a two-page section captioned “A Precedent to Guide Us.” Encyclopedia of Stone-Campbell Movement. Christians should not take too seriously the doctrinal errors of others. and which at times they themselves promoted. “Sermon of the Law. they have prevailed throughout the two thousand years of Christian history. Ferguson. even when these practices and beliefs fly in the face of Scripture. p. pp. The authors attempt to present a view of God that neutralizes the sectarian judgementalism that they had experienced in their youth. Ferguson. 196-97.55 54 55 The Jesus Proposal. in Churches of Christ.54 This vignette from the Old Testament was perhaps chosen to partially atone for a history of embarrassing neglect and misuse of the Old Testament by the Churches of Christ. Their particular strategy at this point is to argue that for the sake of unity. similar problems are manifest in particular characterizations of narratives located in Scripture. a shorter discussion is available in E. Even though Alexander Campbell’s “Sermon on the Law” inadvertently gave impetus to the “lovehate” relationship between the Churches of Christ and the Old Testament. E.” a precedent which the authors use in an effort to demolish “some of the Sataninspired and human-erected walls” of sectarian division in Churches of Christ.32 KING HEZEKIAH AND THE REMOVAL OF “RELIGIOUS BIGOTRY” AND “SECTARIAN RIVALRY” FROM THE RESTORATION MOVEMENT In addition to the historical difficulties and revisionist church history found within The Jesus Proposal. “Alexander Campbell's 'Sermon on the Law': A Historical and Theological Examination.
invites fellow Israelites from the remaining northern tribes that were not totally destroyed and exiled generations earlier in the Assyrian Captivity to come to Zion to partake of a communal Passover Meal. these Old Testament stories. in seeking theological affirmation. this approach acknowledges the intent of God through the Old Testament. one doesn’t have to wait for the post-exilic summary of Hezekiah’s reign by the Chronicler to know that God doesn’t punish individuals every time they act contrary to his revealed will. One must applaud the authors’ convictions. however. 30:18-20). Not all of the Israelites from the northern tribes came to this “ecumenical” Passover banquet arranged by Hezekiah. 10:11) and to make us “thoroughly equipped for every good work” (2 Tim. God not only spared him. Obviously Cain deserved to die for fratricide. 4:13-15). however.33 Basically Hezekiah. I would. but also protected him (Gen. 8:21). Though it has often been unpopular to think so. demonstrated in their use of the book of 2 Chronicles. These guests that decided to respond positively to Hezekiah’s summons did not have time and opportunity to fulfill Mosaic ritual purifications which meant that intercessory prayer was required since they would have to eat the Passover meal in a fashion that was “contrary to what was written” [in the Law of Moses] (2 Chron. As Paul observed. voice three concerns about this reconstruction of the Hezekiah story and the suggested ecumenical implications drawn from it. laws and prophecies “were written down as warnings for us” (1 Cor. First of all. king of the southern tribe of Judah. Every human being living after Noah deserved to die since God’s diagnosis is “every inclination of his heart is evil from childhood” (Gen. 3:17). but the Lord constrained his wrath and promised with the rainbow not to treat humans as they . spiritual precedence and examples from the Old Testament.
as premature when one ends this discussion with a reference to “the prayer of Good King Hezekiah for those who are flawed in certain . . Do not be like your fathers and brothers. Second. . submit to the LORD. We should not forget that Hezekiah is the ruler of a theocratic monarchy in the South. so that his fierce anger will turn away from you. . He will not turn his face from you if you return to him (2 Chron. which he has consecrated forever. the God of their fathers. . David knew that it was preferable to “fall into the hands of the LORD. Serve the LORD your God. 24:14). Even when punishment was deserved for sin. and it has certainly not been emphasized enough in either past or present discussions about unity. The list from the Old Testament of chapters and verses that teach this conviction is rather long. . It strikes me. The king’s appeal to the fellow Israelites in the North is laced with threats of divine wrath for disobedience. Intercessory prayer is a rich theme in Scripture. it is anachronistic to suppose that Hezekiah is arranging an ecumenical meeting with the northern tribes to reunite in a restored twelve-tribe confederacy where all tribes had equal standing. Come to the sanctuary. . Without a doubt all participants in this modern reexamination would benefit from becoming more like king Hezekiah in regard to intercessory prayer. . and when those Israelites from the North came to celebrate the Passover in Jerusalem it required the denunciation of the religious sins of their ancestors and their own past. who were unfaithful to the LORD. for his mercy is great. but do not let me fall into the hands of men” (2 Sam.34 deserved. however. These words and sentiments from 2 Chronicles hardly bespeak tolerance. pluralism and the flexibility advocated by postmodernism: People of Israel. . Do not be stiff-necked. . 30:6-9). return to the LORD. as your fathers were.
30:19). . the Israelites who were there went out to the towns of Judah. Finally. When studied within the context of its literary unit. Therefore many of Hezekiah’s decisions regarding the Temple and its ceremonies had to be conducted from the perspective of an “emergency situation. After they had destroyed all of them.35 interpretations and practices”56 without making reference to the fuller context.” Making decisions to worship in ways “contrary to what was written” arose from crisis and necessity. and not only their remote ancestors. In fact. The pardon for which Hezekiah prayed was for “everyone who sets his heart on seeking God — the LORD. 197. not from doctrinal indifference and religious inclusivism. smashed the sacred stones and cut down the Asherah poles. The Chronicler’s own theology about this episode and what he meant by “setting one’s heart” on seeking God is sadly understated by Shelly and York. When Hezekiah came into power the Jerusalem Temple was in disuse and for some time the worship of the Jews had not been done in accordance with the teaching of the Law of Moses. When all this had ended. They destroyed the high places and the altars throughout Judah and Benjamin and in Ephraim and Manasseh. one will miss a salient point of this Hezekiah story if it is not read in the context of the larger unit of 2 Chronicles 29-31. 31:1). long before Hezekiah. the God of his fathers” (2 Chron. allowing persons unclean because of contact with a corpse or unavailable because of traveling on a distant journey to partake in the Passover at a later service. This joint participation in the Jerusalem Passover required the repudiation by the northern Tribes of the religious heritage of their current families. p. the Israelites returned to their own towns and to their own property (2 Chron. “in the 56 The Jesus Proposal. God had already stipulated exceptions. the importance of Hezekiah’s restoration of the Temple and its proper worship are readily apparent.
30:2-3). From the Chronicler’s perspective Hezekiah was one of the rare kings of Judah that “did what was right in the eyes of the Lord” (2 Chron. Hezekiah’s faithfulness (2 Chron.36 second month on the fourteenth day” (Num. the correctness of the priests along with their ceremonies. 29:2). . 31:20-21) was mirrored in his deep devotion to the Temple. This punctilious mindset of Hezekiah (liturgically speaking my way or the highway) can hardly be associated with postmodern ecumenical efforts and an inclusivistic demeanor. Thus. even though the Mosaic Law required that the Passover be celebrated in the “first month” (Exodus 12:1-20). The Chronicler reports. 9:11). This “emergency situation” perspective needs to be a larger part of one’s understanding of the Israelites’ worshipping in Jerusalem than an anachronistic “ecumenical” perspective. circumstances precluded this from happening early in Hezekiah’s reform. Even the Jews in the South initially had to worship in ways that did not follow the teaching of Moses. The king and his officials and the whole assembly in Jerusalem decided to celebrate the Passover in the second month. This high esteem in which Hezekiah was held arose from the very strict standards to which he held the northern Israelites and not because of some postmodern spirit of inclusiveness that he possessed. festivals. sacrifices and the accuracy of genealogical records. They had not been able to celebrate it at the regular time because not enough priests had consecrated themselves and the people had not assembled in Jerusalem (2 Chron. It strikes me as ironic that The Jesus Proposal employs this Hezekiah narrative in an attempt to diminish a contemporary Christian’s concern about the significance of regulations and liturgical rules in discussions about unity.
QUEST FOR THE CORE Certainly the authors of The Jesus Proposal are to be lauded for their sensitivity to the heart of God on the issue of unity among believers. They put forward three possible theological perspectives for Christian unity, each with its own history and advocates, and each with advocates convinced that their perspective provides the best “theological framework for maintaining the unity of the Body of Christ.”57 Options two and three are quickly dismissed. Option number two ostensibly represents the theology of moderate Churches of Christ's in the late 20th and early 21st centuries. The third option represents the more rigid doctrines of the majority of Churches of Christ in the 1950s. Option 2 The Church of Christ is a Bible-believing fellowship which affirms Jesus as the Son of God who died and was raised to atone for human sin and who gives eternal life to all those who are in him, rejects the five cardinal tenets of Calvinism, practices adult immersion for the remission of sins, participates in the Lord’s Supper on a weekly basis, worships with a cappella music exclusively, organizes the local congregations under the oversight of a plurality of male elders, and embraces amillennial eschatology. Option 3 The Church of Christ is a Bible-believing fellowship which affirms Jesus as the Son of God who died and was raised to atone for human sin and who
The Jesus Proposal, pp. 148-49.
gives eternal life to all those who are in him, rejects the five cardinal tenets of Calvinism, practices adult immersion for the remission of sins, participates in the Lord’s Supper on a weekly basis, worships with a cappella music exclusively, organizes the local congregations under the oversight of a plurality of male elders, and embraces amillennial eschatology, pleads for the unity of the body of Christ among all who see each of the items already listed as it sees them, and believes that anyone who is not a member of one of its faithful-by-this-definition local congregations is in jeopardy of being lost. These last two are faulted for being unbiblical, sectarian, and too burdened by doctrines,58 leaving the reader with only one option, the wording and theology preferred by the authors of The Jesus Proposal. Option 1 The Church of Christ is a Bible-believing fellowship which affirms Jesus as the Son of God who died and was raised to atone for human sin and who gives eternal life to all those who are in him. From this option, The Jesus Proposal offers the reader a “theological anchor point” on which the unity of the Body of Christ can be advocated. All Christians should unite at this point, namely the death, the burial and the resurrection of Jesus as taught in 1 Corinthians 15:1-4.59 To their
The Jesus Proposal, p. 150. In so doing, the authors disparage key historical doctrinal convictions of the Restoration Movement, including things such as “adult immersion for the remission of sins” and the rejection of “the five cardinal tenets of Calvinism (The Jesus Proposal, p. 148). “Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold
credit Shelly and York do not deny the reality of the doctrinal disagreements that Churches of Christ have with the theology of various Protestant and Catholic churches. They, however, are eager to sacrifice these theological differences on the altar of Christian unity.60 The reader is told that the core, according to Paul himself, is that message recorded in 1 Corinthians 15:1-4. The numerous other doctrines and spiritual formulations which are distinctive to denominations and that have caused divisions in the Body of Christ simply do not represent the core of the gospel, the theological anchor point for maintaining unity. The notion that there is a “core” or “center” or “foundation” to the teaching of Scripture could hardly be contested since Scripture itself teaches this. Judaism certainly understood that the Ten Commandments revealed the foundation of God’s Law to Israel. In the same Jewish way of thinking, Jesus himself embraced the concept that the Law could be divided into the "least" and the "greatest" of these commandments (Matt. 5:19). Similarly when viewing the breadth of God’s Law, Jesus recognized there were “more important matters of the law” (Matt. 23:23). The whole dialogue about the “most important commandment” (Mark 12:28-33) in the Synoptic Gospels shows that this way of thinking that distinguished between levels of importance within the totality of God's revelation was at home within Judaism and its offspring, Christianity. Each of these metaphors (core, center, foundation) is used by modern authors to express firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.” The Jesus Proposal shares this conviction with others such as D. Gannon, “With Whom Should We Be United? A Biblical Theology of Church Unity,” Stone-Campbell Journal 3 2000, pp. 155-69 which advocates a “Saving Orthodoxy” [= 1 Cor. 15:1-5] that is distinct from a “Sustaining Orthodoxy.”
what they believe is at the “heart” of the New Testament. While this recognition of levels of doctrinal importance can be justified on the basis of biblical, ecclesiastical and practical evidence, this perspective has not always been applied with prudence. The term “core,” for example, has a history of its own in New Testament studies, and this history highlights its potential liabilities as a metaphor for a conservative interpretation and appreciation of Scripture. In the 20th century it was used with vigor by Rudolf Bultmann to distinguish between what he regarded as the disposable layers of the Christian faith and what he regarded as the permanent features. Typically Bultmann peeled away layers of material about Jesus that include both his miracles as well as other traditional Judeo-Christian views of God. Many orthodox beliefs were ripped off to get to the “core” of what was left. In order to make the message of Jesus available to “modern man,” Bultmann peeled away what he regarded as the primitive myths of the ancient world contained in the New Testament.61 More than one scholar has pointed out the extreme difficulties of this approach. “Even if you cannot believe much,” Prof. P. Henry noted sarcastically, “you can believe the little you do believe with full conviction, because it is the core of the New Testament — all else is beside the point, or is simply an elaboration of the point.”62 It is laudable that within this current generation of theologians in the Restoration Movement many have undertaken the “Quest for the Core.” Indeed, such a quest finds antecedent in the early stages of the Restoration Movement. Alexander Campbell’s last essay written a few months prior to his death in 1866 was titled “The Gospel.” In this final written
Bernard Ramm, A Handbook of Contemporary Theology (Grand Rapids: Eerdmans, 1966), 33. Patrick Henry, New Directions in New Testament Study. Westminster Press, 1979, pp. 258-59.
516-17.” Cf.” For Alexander Campbell these seven points were the Birth. Abilene Christian University Press. p. Hearing God’s Voice. Errett continued.” The Encyclopedia of the Stone-Campbell Movement. Millennial Harbinger Nov. doctrines and values were not equidistance from the heart of God. 15:3 as the “bedrock of the gospel. His Love Compels.65 Tom Olbricht.” If Christ himself was the foundation. The idea that “the whole gospel” could be represented by only these seven categories and not by all the accumulated doctrines of the New Testament does not seem to have been an anomaly in the theology of Alexander Campbell.41 piece Campbell enumerated seven foundational points of theology “that constitute the whole gospel. life.”64 This quest has re-emerged in the current generation as a significant point in theological thinking among Churches of Christ. sufferings. 338. in his work entitled The Core Gospel. death. pp. p. Olbricht. The True Basis of Christian Union. 10 cites 1 Cor. “Campbell. 64 65 66 Isaac Errett. 133-34. Advocates for the quest for a core include Bill R. Thomas H. “the very moment that he [=anyone] avowed his faith in Christ — no matter how wrong he might be on a thousand other things — he was admitted through baptism to the fellowship of the Christian Church. Love. who saw himself as an heir of Campbell. The Core Gospel. 1992. I first learned of this essay by Alexander Campbell from Leroy Garrett. teachings. College Press Publishing. . resurrection and ascension of Jesus. 1865. Life. From a similar perspective Isaac Errett. My Life with Scripture in the Churches of Christ. Resurrection. pp.63 Campbell acknowledged the concept of "core" and on the basis of this concept he argued that all beliefs. ACU Press. 1996. and Coronation of Christ. 12-13. Bill R. preached.66 and some of Olbricht’s former students at 63 Alexander Campbell. The Sacrificial Message of God from the New Testament. Love. “that foundation was not laid except in the incarnation. Death. 2000. Burial. Ascension. Alexander. Olbricht. Thomas H.
and resurrection” (1 Cor. . most recently in the contribution of Jeff Childers in the book The Crux of the Matter: Crisis. In particular. Examples of this doctrinal The Crux of the Matter. . Tradition. Shelly and York did not encumber the core of the New Testament so that it includes every belief and doctrine found within the New Testament. and the remainder of the New Testament. except Jesus Christ and him crucified” (1 Cor. the other Pauline epistles. 2:2) language of 1 Corinthians in order to consider the evidence of Acts. then the serious problems embedded within the proposed core of The Jesus Proposal rapidly become apparent. burial. a type of doctrinal alchemy. but also eschew putting at the center doctrines that are of minimal significance or that receive only minimal attention in the pages of Scripture. or even all doctrines taught by Jesus.67 If for a moment one can hold in abeyance the suggested “anchor point” of the “death. the authors of The Jesus Proposal wisely avoid some of the classic mistakes made by previous generations of leaders in Churches of Christ. To their credit. becomes apparent when one compares the relative insignificance of some doctrines in the New Testament with their embellished and inflated significance in later Christian history. The authors not only avoid locating too many doctrines at the center of the faith. and the Future of the Churches of Christ. chapter 7. where Childers sometimes regards the core as the Bible’s “center of gravity”.68 The transformation of simple biblical statements of faith into elaborate ecclesiastical dogma. They quite correctly refused to twist texts such as 2 John into meaning that everyone is an antichrist who does not hold to all the doctrines in Scripture. . esp.42 ACU. 15:1-4) and the “to know nothing . 68 67 Some marginal ideas are found many times while significant themes are rarely mentioned.
the Son. that the fullness of God dwelt in Jesus of Nazareth. philosophy and theology. 69 . 13:14) are rarely regarded as adequate for speculative Trinitarians. 20. performed in later centuries to satisfy the needs of piety.69 Once again The Jesus Proposal eschewed this flawed method and did not inflate the significance of these types of doctrines by moving them from the margins to the center. and that God’s Spirit has been poured out upon the elect in these last days. Matt.g. include matters such as the Millennium of Rev. The Scriptures clearly teach the oneness of God. and the Spirit (e.43 alchemy. his unique Son. As the early leaders of the Restoration Movement knew from experience. 2 Cor. the affirmation of these (and scores of additional) biblical concepts about the Father. the Virgin Birth of Jesus Christ and speculative Trinitarianism.. 28:19.
If the work of God through his Son is to move beyond the incarnation. one's core remains insufficient for the task of advocating for "a theological framework for maintaining the unity of the Body of Christ. Perhaps the history and conditions of the contemporary western church necessitate the church's ambivalence about God's .44 NECESSARY BUT NOT SUFFICIENT Nevertheless." In particular. the Father. When the authors work in the area of Christology. from whom all things come and for whom we live” (I Cor 8:6) in the doctrine and piety of the New Testament. Finally. albeit spectacular artifacts. Notwithstanding the significance of God’s work 2000 years ago. Christ's authority and rule. delegated by the Father and manifested in his enthronement of his beloved Son. their portrait is noticeably remiss to the ascension and enthronement of Christ." there are at least three more major theological points that are at the core of early Christian preaching and theology: Centrality of God the Father [theocentrism]. and the eschatological judgment of God. the core proposed by the authors of The Jesus Proposal does not in my judgment supply all that is required. the enthronement and rule of Christ. for a "theological framework for maintaining unity. we are left with artifacts. Specifically. The Jesus Proposal offers a “theological anchor point” that is too truncated. Without these additional three. must come into sharper view and move toward the center in a more dramatic way. and resurrection. particularly God’s judgment of his creatures and the kingdoms of this world. tomb and resurrection of 2000 years ago.” Beyond the "death. it is devoid of any significant exploration and conversation about God the Father and accordingly overlooks the central role of the “one God. without the dynamic contemporary reign of the enthroned Christ. to use the authors' words. of a religion of the distant past. The Jesus Proposal offers an “anchor point” devoid of any substantive eschatology. burial.
These three theological convictions reflect. New Testament Theology. cannot be ignored in issues of Christian unity. 15:28). God the Father rather than Christ the Son is the focal point of the New Testament. p. especially regarding Paul. the eschatological vision and perspective of the New Testament will remain forever beyond their grasp.45 eschatological judgment. an improvement and necessary addition. 25. These three surely do not encompass all the theological components that might be shared for Christian unity. Christ’s enthronement and rule. Leon Morris’s perspective in this matter. Everything he dealt with he related to God. Grand Rapids: Zondervan Publ. 1986. It seems to me that until Churches of Christ intentionally behave like a sub-culture. a core limited to one statement found in 1 Corinthians 15:1-4. 70 Leon Morris. and he spoke constantly about the One who was central to his thinking. . in my judgment. . as the word "saints" denotes..70 Paul was a God-intoxicated man. . is worth citing. and God’s eschatological judgment – are exceedingly pervasive and significant doctrines in the New Testament. Paul saw God as important everywhere in the present time and he looked forward to a time when God would be "all in all" (1 Cor. to the theological “core” presented by The Jesus Proposal. but these. I argue. . I will argue that these three truths – the central role of God the Father (theocentrism). devotional literature. prayers and apologetics. God the Father Notwithstanding the impression left by Christian hymns.
37. 356-59. To say this more technically. ed. The Gospel According to John 74 73 72 71 . This disregard for the Old Testament and theocentrism can be found all along the theological spectrum. 2d ed.. but rather that God is actually Christlike.46 Lamentably far too much of theology has been christocentric rather than theocentric. 2:714-715. The far-reaching tentacles of the Marcionite heresy of the early church continue to reach into the modern era of the church. TX: ACU Press. . 1977). Innovation and Mission for the 21st Century Church. 70. “No one is good — except God alone" (Mark 10:18) continue to fall largely upon deaf ears in contemporary Churches of Christ.A. all theology must now be understood through Christology. Blowers. The Churches of Christ certainly have no monopoly on this flawed emphasis upon christocentrism. “Doctrine of God. Hendrickson Pub. pp. “Marcion (ca.74 For a description of Marcion’s heresy see Everett Ferguson. .73 Jesus' own pronouncements that "the Father is greater than I" (John 14:26) and “Why do you call me good?” Jesus answered. D. 1997). (God is Christlike and in him is no unChristlikeness at all).72 The remarkable truth is not so much that Jesus is Godlike.” in Encyclopedia of Early Christianity.. The Gospel According to John: Part II 11:1-21:35.” The Encyclopedia of the Stone-Campbell Movement. Paul M. Everett Ferguson (New York: Garland Publishing. Frank Pack. One of the more egregious examples of this christocentric aberration in recent literature is found in the words of Michael Frost and Alan Hirsch. 2003. Even in the Restoration Movement discussions about the “Doctrine of God” have regrettably too often been articulated in terms of Christology. The Living Word Commentary (Abilene. Michael Frost and Alan Hirsch. p. The Shaping of Things to Come. 392457).71 and numerous Protestant scholars continue to address the abysmal disregard for the Old Testament and God the Father in theology. Carson. .
Consider the following translations from two different versions of the text of Colossians 1:15-20. This was the same type of skewed perspective. . 508. 1991). the way it was intended. (Grand Rapids: Eerdmans.47 The unified witness of the New Testament is so thoroughly theocentric that one wonders how Christianity became Christocentric so soon. Perhaps it arose when the church began to read the Scriptures backwards rather than forwards. Sometimes even the wording of certain English translations have obscured the presence of theocentrism. for example. that led people to think that the “Great Commission” began in Matthew 28 rather than Genesis 12 or that Christians were supposed to thrive spiritually on a truncated Canon of 27 books at the expense of the Old Testament and its authority.
26:28. 1:1.48 I have known more than one Christian who drew from the NIV's wording that Jesus was the Creator. 230. 12:27." “believers. 4:12. Col. Holloway and Lowery. then why are we called the Churches of Christ? If theocentrism is valid. 2002. Stanley Grenz. it is not even clear whether believers or their antagonists coined the word. Foreward by Mark Noll. one understandably asks? Isn’t the centrality of Christ manifested in the fact that we are called “Christians?” If christocentrism is flawed. “An Evangelical Response to Ferguson. Ed. 10:32. 2:5-11? Turning to some of the preceding objections to theocentrism. 75 . how is theocentrism compatible with the emphases of the famous "Christ hymn" in Phil. the term “Christian” is hardly a term of choice used by Jesus or his earliest disciples. Eph. isn’t Christ supposed to be the center of the Christian faith. 1 Pet. 3:11)? Furthermore. 1:2. The obvious theocentrism of Paul in this area of ecclesiology is manifest in his frequent and preferred use of the phrase “Church(es) of God” (1 Cor.” Even though Paul often discusses the church in association with the imagery of the Body of Christ (1 Cor.” Interestingly. p. 1:18-9). 16:16) than does the term “Christian. Clear terms of choice in the New Testament include words such as "disciples. the phrase “Churches of Christ” occurs with even less frequency in the New Testament (Rom. 5:23. then what did Paul mean by “Christ is the only foundation” (1 Cor. 2 Cor. Stanley Grenz has correctly observed that “the Christocentric character of the Stone-Campbell ecclesiology”75 has limited the vision of the Churches of Christ in respect to other Biblical paradigms for describing the people of God.” “brothers. 11:16.” in Evangelicalism and the Stone-Campbell Movement. William R. an outlook certainly not normative for Scripture. Baker. 4:16).” and “saints. But. Based upon the three occurrences in the New Testament (Acts 11:26. 15:9. 1:22-3. InterVarsity Press. The TNIV's wording makes it clearer that Christ is the agency through whom the Father acted as Creator.
. 3:9). and Notes. 1985). 3:10-15) is none other than “God’s building. Fitzmeyer. 1224-25. It is astounding that scholars could have forged a core that omits something as central to the message and faith of the New Testament as the ascension-enthronement of the Christ. “God’s building” (1 Cor. 3:16-17). and “God’s temple” (1 Cor. 2 Thess. 3:23). 1 Tim. 1586-89. NY: Doubleday. John Nolland. 3:9) and the Corinthians are “God’s field” (1 Cor.” according to Paul. Thus the building in which Christ serves as the “only foundation” (1 Cor. Acts 20:28) rather than Churches of Christ. 1:4. One of the important truths lost in the diminishing appreciation for Acts chapter 2 in the 76 Some scholars believe it is also presented in Luke 24:50. 3:9). Ascension-Enthronement Until the art and iconography of the church gives equal attention to the enthroned Christ as it does to the crucified Christ. The context for Paul’s metaphor that Christ is the only foundation highlights the theocentrism rather than the christocentrism of that section of 1 Corinthians. 3.76 his subsequent enthronement at the right hand of God exercises a prominent role in the New Testament. The church's artwork and architecture. 1993). and Christ is of God” (1 Cor. Joseph A. Luke 18:35-24:53. TX: Word Books. The Anchor Bible (Garden City. Word Biblical Commentary. The Gospel According to Luke (X-XXIV): Introduction. Paul and Apollos are “God’s fellow workers” (1 Cor. 15. then there is no need even to debate whether the enthronement and reign of the Son of God have been neglected. “and you are of Christ. Furthermore.49 Gal. or lack of it. cf. speaks volumes about its theological emphases. In the context of 1 Corinthians 3 and its metaphors. 5. While Jesus’ physical departure from earth is classically portrayed only in Acts 1. this third chapter of 1 Corinthians ends with a theocentric affirmation when the apostle writes to the Corinthians. vol. 35c (Dallas. 1:13. Translation.
which provides the Jewish backgrounds to the enthronement theology of the New Testament. The Jesus Proposal wants to lead its readers to the opposite conclusion.50 theology of Churches of Christ is Peter’s robust doctrine of Christ’s ascension-enthronement (Acts 2:25-36). Yet.”79 I would hope that no one attempts to define Jesus' own mission on the basis of one story alone. even an important one. a virgin pledged to be married to a man named Joseph.77 The Davidic covenant (2 Sam. associating Jesus with the enthroned King David in order to reveal what he himself believed was at the core of the Christology: Luke 1:27 . Jesus' emphasis upon "small doctrines" in Matt. . 79 The Jesus Proposal. is ubiquitous in the Christology of LukeActs. . The virgin’s name was Mary. 7). pp. 159-60. non-royal and non-enthroned perspective undermines important teachings found throughout the NT. especially in the writings of Luke. 77 78 John Chrysostom Homilies on The Acts of the Apostles 1.”78 They then conclude that "Jesus defined his own mission in the world by his reading of an Old Testament text in the Nazareth synagogue" from Isaiah 61 while neglecting the “several texts that tied the Messiah to King David. A cursory look in Luke-Acts at the use of the Greek stem dida—and its cognates (or the English term "teach" and its cognates) reveals the inappropriateness of this evaluation. and compassionate treatment of their fellow human beings. . 5:17ff) but rather to “exhort his followers to upright. a descendant of David. Luke goes to great lengths to construct and sustain an intentional Davidic Christology. loving. This attempt to grasp who Jesus is from a non-Davidic. John Chrysostom's comments in the 5th century that almost no one in the church of his day knew of the book of Acts might well have been a prophecy for the Churches of Christ of the 21st century. The authors argue that Jesus decided not to “conduct seminars in biblical doctrine” (cf.
Accordingly. to Bethlehem the town of David. in fact. it was this very connection that engendered faith in those early audiences! Those early groups exposed to apostolic preaching would have been stunned had the sermons normally ended with merely. "Christ crucified. The Lord God will give him the throne of his father David He has raised up a horn of salvation for us in the house of his servant David So Joseph also went up from the town of Nazareth in Galilee to Judea." Notwithstanding Mel Gibson's magnification of the vicarious suffering and sacrifice of Jesus on the cross.51 Luke 1:32 Luke 1:69 Luke 2:4 He will be great and will be called the Son of the Most High. Luke typically gives more attention to the earlier evangelistic sermons in the ministries of Peter (Acts 2) and of Paul (Acts 13). the apostolic preaching that Luke reported had as much or more interest in the enthronement and reign of Christ as a Davidic ruler." or the "risen Christ. Luke 2:11 In addition to the centrality of an enthroned Messiah in Luke's formulation of the birth narratives of Jesus. Rather than giving every apostolic sermon equal space. he is Christ the Lord. These foundational and paradigmatic sermons of both Peter in Jerusalem and Paul in Pisidian Antioch promote an explicit Davidic Christology. always supported by the firm conviction regarding Christ’s enthronement. Luke is likewise very deliberate in his adaptation of Davidic Covenant Theology in his construction and use of speeches in the Acts of the Apostles. . to connect Christ to David and to the Davidic Covenant. because he belonged to the house and line of David. It is Luke’s hope that the reader will perceive what a “typical” sermon was like so that he would not have to repeat it every time he mentioned a sermon by Peter or Paul. Luke was intentional in these preaching summaries from Acts 2 and 13. just as he had been in the infancy narratives. Today in the town of David a Savior has been born to you.
” But from now on.” said Jesus. Seeing what was ahead. 1:10. 4:13) and. and we are all witnesses of the fact. 4:10) that undergirds these admonitions concerning unity. the ascension Christology from the same chapter of Ephesians. 4:10-13. then. God has raised this Jesus to life. that he was not abandoned to the grave. numerous vital facets of New Testament theology and spirituality would simply disappear and the Body of Christ would remain anemic. 20-23. 4:3 and 4:13) and the nearby ascension Christology manifest in Eph. he has received from the Father the promised Holy Spirit . The statements concerning unity must not be ripped from the soil of the surrounding theology. is it not the case that believers ought to embrace both the divine mandates about unity as well as the theology that undergirds the mandate. For the apostle Paul it is the reality of the enthronement of the Christ. I can tell you confidently that the patriarch David died and was buried. the Son of Man will be seated at the right hand of the mighty God. Mark 14:62 Luke 22:69 Acts 2:29-36 “I am. As the following citation of verses highlights. he spoke of the resurrection of the Christ. that the type of unity the apostle Paul had in mind will forever be illusive as long as the church acts and preaches as though there is no necessary connection between the theme of unity (Eph. "Is a theology of the ascended and enthroned Messiah connected directly with unity?" If the two are connected.” (Eph. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven. one should heed both Paul's admonitions about honoring the “unity of the Spirit” (Eph. As such. who “is the very one who ascended higher than all the heavens. Exalted to the right hand of God. at the same time.52 One might ask. Brothers. But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. and his tomb is here to this day. 4:3) and the “unity of the faith” (Eph. nor did his body see decay. It should come as no surprise. in order to fill the whole universe. without the ministry of the ascended and enthroned Lord.
For David did not ascend to heaven. . And her child was snatched up to God and to his throne.” Christ Jesus. not only in the present age but also in the one to come.” Acts 5:30-33 The God of our fathers raised Jesus from the dead — whom you had killed by hanging him on a tree. and every title that can be given. Let us fix our eyes on Jesus. which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms.” Now when it says that “everything” has been put under him. both Lord and Christ. And God placed all things under his feet and appointed him to be head over everything for the church. Rom. 2:9-11 Col. where Christ is seated at the right hand of God. who has gone into heaven and is at God’s right hand — with angels. it is clear that this does not include God himself. We are witnesses of these things. in heaven and on earth and under the earth. “Sit at my right hand until I make your enemies a footstool for your feet”? The point of what we are saying is this: We do have such a high priest. set your hearts on things above. 1:20-22 Phil. a male child. then. Since. For he “has put everything under his feet. and so is the Holy Spirit. whom God has given to those who obey him. 3:21-22 Rev. 8:1 Heb. She gave birth to a son. and every tongue confess that Jesus Christ is Lord. 27 Eph. Therefore God exalted him to the highest place and gave him the name that is above every name. scorning its shame. “‘The Lord said to my Lord: “Sit at my right hand until I make your enemies a footstool for your feet’. authorities and powers in submission to him. who was raised to life — is at the right hand of God and is also interceding for us. 12:5 .” Therefore let all Israel be assured of this: God has made this Jesus. and sat down at the right hand of the throne of God. that at the name of Jesus every knee should bow. who put everything under Christ. Jesus Christ. 3:1 Heb. 12:2 1 Pet. God exalted him to his own right hand as Prince and Savior that he might give repentance and forgiveness of sins to Israel. For he must reign until he has put all his enemies under his feet. the author and perfecter of our faith.53 and has poured out what you now see and hear. 8:34 1 Cor. far above all rule and authority. 15:25. To which of the angels did God ever say. who will rule all the nations with an iron scepter. . who for the joy set before him endured the cross. to the glory of God the Father. . you have been raised with Christ. and yet he said. power and dominion. who sat down at the right hand of the throne of the Majesty in heaven. who died — more than that. whom you crucified. 1:13 Heb.
New Testament Theology.”81 Since the current neglect of enthronement theology cannot be explained by the infrequency and faintness of its voice in the New Testament. . 11:15-17). burial.”80 and “Likewise the fact that God raised Jesus from the dead and exalted him to a heavenly position alongside himself (a glorification) is common. One Gospel. one must look elsewhere for explanations. p. however. Many Witnesses. Churches in North America are not especially attracted either to the kingship of Christ. 81 80 Marshall. Little wonder that the Revelation of John presents Jesus’ coronation as the zenith of the sounding of the seventh trumpet at the opening of the seventh seal (Rev. The enthronement of Christ. basic Christian belief. . and it subverted any hope of true Christianity becoming an attractive civil religion. and resurrection” is that this keeps the focus comfortably on what God has done for me. New Testament Theology. including a forced genuflection and confession from God’s enemies and a subjugation of the kingdoms of this world. Howard Marshall concludes. Perhaps one of the reasons that Christians have been more amenable to keeping the core associated primarily with the “death. the enthronement of Christ was alarming and threatening to them (Acts 17:6-7). . p. “Peter’s understanding of salvation is likewise close to that of Paul. 696. The death. bespeaks Lordship. my sins and my mortality. resurrection and exaltation of Jesus constitute the saving event . While the cross of Christ was foolishness to pagans. since they generally prefer a Savior rather than a King. 720. InterVarsity Press. Howard Marshall. All of this kind of language and worldview radicalizes the Christian message and raises its level of annoyance to outsiders. 2004. I. .54 Regarding the importance of the ascension-enthronement I.
since Paul himself (2 Tim. Yet. John 5:22-30. 16:27. 4:5. p.55 Eschatological Judgment The third egregious omission from The Jesus Proposal and its theological anchor point is the New Testament doctrine of eschatology. 1:17. Heb.” Likewise. who rescues us from the coming wrath. 1:9-10): “They tell how you turned to God from idols to serve the living and true God. Paul mentions this dimension of their turn to Christianity (1 Thess.” “wandering away from the truth. 17. 24:25. Paul’s sermon in Athens (Acts 17:31) certainly included a message about God’s “judgment of the world.” we would be remiss to categorically ignore this doctrine in contemporary discussion of issues central to faith and unity. the Gospels as well as other New Testament writings manifest how widespread this doctrinal belief was both in the teaching of Jesus and the early church (Matt. in his summary of the conversion of the Thessalonian believers. 13:36-43.” It should not be overlooked that in both of these instances (Athens and Thessalonica) those who became believers were converted by a gospel that included the message of the future wrath of God on Judgment Day. Acts 10:42. whom he raised from the dead — Jesus. and to wait for his Son from heaven. 20:11-15). 9:27-28.” and “destroying the faith of some. James 4:12. 209 . 25:1-46.” “godless chatter. Furthermore. 2:23. 5:9. with its pillars of the final resurrection and judgment. 2:16-18) believes that the teaching of distorted eschatology is sometimes to be associated with phrases such as “gangrene. Since these new converts in Thessalonica and Athens came from audiences that were primarily pagan rather than Jewish. The view expressed in The Jesus Proposal is that our “best understandings of eschatology”82 do not have to be in agreement for believers to have unity. it would be difficult to regard the New 82 The Jesus Proposal. 1 Pet. 12. Rev.
45-60. of the ascendancy of consumer Christianity and western pluralism in recent decades. (New York: The Macmillan Company. what led to its evaporation in the current generation. subverted and neutralized by the Bride of Christ's own illicit and idolatrous love affair with a permissive agape-love. who would claim to be biblical and evangelical. but also of their own eschatological destiny if they continued in behavior that resembled their non-believing contemporaries (Rom. Col. it seems to me. or. are undisturbed by the fact that there is not a single occurrence of the noun agape or the verb agapao in all the evangelistic sermons in the Acts of the Apostles. 4:1. If this conviction about eschatology was so clear in the mind and speech of Jesus and the early church. 5:9. In lieu of finding guidance and insight for preaching and teaching in the sermons and narratives of Acts. It has been increasingly difficult to keep theological perspectives about the judgment and the wrath of God in the thoughts of the contemporary church because. anywhere in Acts. Eph. In this way he taught believers not only of the destiny of their nonbelieving contemporaries. 11:31-2. The Cost of Discipleship. In reality. 14:10. then God will treat him as such. 2 Tim. No matter how clarion and how loudly the Scriptures speak about the certainty of the wrath of God. many Dieterich Bonhoeffer. 3:6. it also played a decisive role in Paul's teachings to believers. 2:12. the voice of Scripture is often marginalized. 1963). 5:6. rev ed. if a believer continues to act like a non-believer. 4:5. Paul’s doctrine of the eschatological wrath of God was not taught solely to describe God's treatment of non-believers. Gal. 5:10. 8).56 Testament doctrine of the eschatological judgment of God as some mere Jewish husk or peeling that can be stripped away from the “core” of the gospel. 1:8-9. 1 Cor.83 I find it more than a little peculiar that many modern preachers in the West. 2:2-8. 2 Cor. That is. Furthermore. 83 . 3:6. in fact. 2 Thess. 1:5.
Billy Graham. Likewise. 295-97. Is it possible to give an account of this core? The main theme. nothing would seem out of the ordinary. however. It was not too long ago that conservative believers consistently regarded homosexual lifestyle by Christians as sinful. Joel Osteen. CNN Larry King Live. “Homosexualism and Homosexuality. Howard Marshall states. ed. If this above-described situation existed principally among liberal Protestant and Catholic scholars and denominations.” interview by Larry King. 21:00 ET. 1973). Thus in broad terms our analysis suggests that there is a significant core of agreement and identity within the theologies of the individual constituents of the New Testament. 21:00 ET. Carl F. when a self-acknowledged fundamentalist preacher evaluates the spiritual condition of Hindus on the basis of their sincerity. Henry (Grand Rapids: Baker Book House. aired July 3. Nicholi II. one is forced to conclude that this is not the "old time religion" of conservative churches. H. Throughout the New Testament we are presented Armand M. “Interview with Joel Osteen. when leading preachers from "Bible believing" churches and ministries refuse to preach about the doctrine of God's wrath against sin. 2005. aired December 25. “Interview with Reverend Billy Graham.” interview by Larry King.84 That is no longer the case. A new era seems to have arrived. when they preached about the necessity of knowing God through Jesus Christ. I.57 contemporary believers recite John 3:16 and Matthew 7:1 as mantras for spiritual tranquility and guidance. 2005. 85 84 . History has come to expect the abandonment of traditional views by the left wing of Christendom.85 After spending over 700 pages looking at the various books of the New Testament and the variety of their theological voices. CNN Larry King Live.” in Baker’s Dictionary of Christian Ethics.
21:8). In these instances he promoted the removal of unity! Sometimes divisions and the erection of barriers between believers is exactly what fidelity to God requires. . 20:10-15. 22:21. . 13:5. 17:7. 24. so to speak. evident in his allegorical interpretation of Genesis 21:9-12. 3:11-12) and also in the closing chapters of the Apocalypse of John (Rev. In these instances it was Paul’s conviction and practice to discourage the continuation of unity already existing between believers. An important intersection of unity and God's judgment is made clear in Paul's treatment of both flagrant moral sins (1 Cor. In these instances unity must be dissolved since one of the two groups is destined for the wrath of God. . 4:28-31). 12. . final judgment and the destruction of evil . . 19. . 21:21. New Testament Theology.86 The frequency and centrality of this eschatological doctrine within the New Testament is symbolized by the fact that one encounters the unquenchable eschatological fire of God's wrath both in the opening chapters of Matthew (Matt. that the churches of Galatia “get rid of” agitating Jewish Christian brothers who oppose Paul's own 86 Marshall. 19:13. . 21:9. p. 24:7) with the goal of the sinner's repentance so that he will escape God's eschatological wrath. from cover to cover. In the latter case of false teaching Paul insists.58 with a religion of redemption. it is noteworthy that at times a firm commitment to eschatology actually led to the dissolution of visible unity among believers. Regarding God's eschatological judgment. In the former case of moral sins Paul adapts the thematic “purge the evil” texts from Deuteronomy (Deut. God will bring his redemptive action to its consummation with the parousia of Christ. The same four stages are common to all the writers: There is a situation of human need that is understood as sin that places sinners under divine judgment. 5:9-13) and egregious doctrinal errors (Gal. 717-18. 22.
p. 4:28-31). There can be no doubt historically that Paul’s opponents in Galatia also shared a common faith with Paul in these “core” beliefs. This common “core” was not sufficient for unity in the setting of the Galatian issues. burial. Rather than demanding that the churches of Galatia embrace these false brothers who also believed in the "death. as affirmed by the authors of The Jesus Proposal. 87 The Jesus Proposal. the apostle demanded that they expel them (Gal. In both instances Paul demands that believers terminate the practice of unity because of the sinful behavior or erroneous doctrine among other believers. burial and resurrection.” or “distinctive interpretations of biblical texts” or “even trivia”87 does not resonate with the writings of Paul or Luke or any other New Testament author.” or “personal taste. 210. The stated conviction that anything beyond “the central story of Christ’s death. and resurrection for us” must be relegated to the lesser matters of “denominational background.59 particular doctrinal view and practice of mission to the Gentiles as revealed to him by God. Paul had no ground upon which to frustrate the unity within the churches of Galatia. . If the gospel core consists solely in the death. as well as in scores upon scores of other beliefs. This ability to dissolve unity for the sake of doctrinal purity is incongruent with the method of reasoning and the conclusions expressed in The Jesus Proposal. burial and resurrection" of Jesus.
in this verse Paul does explicitly state that he knew “nothing while I was with you except Jesus Christ and him crucified” (1 Cor. without manifesting much sensitivity to issues of genre. by this same simple methodology of merely taking a verse at its face value. 15:1-4 is often viewed as containing the clear idea that Paul believed in a "core gospel" and that it consisted of the triad "death. Even the traditional translation “of first importance” does not preclude other items also being “of first importance. narrative or Gospel and to the rhetoric and tone of its various parts. 314. troublesome and perplexing that many of those who now claim to have located (with greater erudition and insight than their forebearers) the core of the New Testament have done so by lifting 1 Cor. It is.90 could one not use 1 Corinthians 2:2 to establish that the believers at Corinth became Christians without even hearing from Paul about the resurrection of Christ? After all. 15:1-4 The training of the scholars. 15:1-4 from its surrounding context. occasion. Despite this variety. poem. all agree that we should interpret Scriptures with an awareness to insights provided by scholarship. the preachers and the high profile individuals leading in the call for this current reexamination represent a variety of academic fields. The Core Gospel. 88 89 E. and mean what they say. burial and resurrection" of Christ.88 1 Cor.g. therefore.” thus reinforcing the previous emphasis on “I remind you about the gospel I preached.” As a methodology this is suspiciously similar to the one which affirms that verses simply “say what they mean.60 AN ANCHOR THAT WON'T HOLD: ANOTHER LOOK AT 1 COR.89 Yet. style.” Often translations and technical commentaries point out that the Greek prepositional phrase rendered “of first importance” could also be rendered “at first.” 90 . to the specific occasion of an individual letter. Love. This includes a sensitivity to the style and genre of the documents of Scripture. 105. and rhetoric.
First. be a strange situation indeed if only Jesus’ death on the cross was preached by Paul. and rhetoric as employed elsewhere in the NT. The specific occasion is revealed in the wording of 1 Corinthians 15:12.61 2:2). p. The Crux of the Matter. e. Tradition. how can some of you say that there is no resurrection of the dead?” This summary statement of their denial of the resurrection demonstrates with clarity that the According to Acts 18:11 Paul’s 18 months there. 2001. In an epistle where content and theology are clearly structured around the apostle’s dealing with various problem areas.. the simple fact is that in Paul's writings "Christ crucified" is simply not highlighted and put on a pedestal. Reese. were focused on “teaching them the Word of God. Although parts of church history and Christian literature might lead one to think otherwise. the reason for which Paul writes 1 Corinthians 15:1-4 and the choice of terms that he uses stem directly from the occasion of that particular chapter.92 Two points in particular should be kept in mind regarding a contextual handling of 1 Corinthians 15. enthronement.g.” In light of the charges against Paul by the unbelieving Jews at Corinth and Gallio’s response to them about Jewish “words. Nashville:Abingdon Press. and Jack R. and law” (Acts 18:13-15). 2005.g. 2:2 and 15:1-4 must be subject to the same inquiries about genre. it seems improbable that Paul only preached “Christ and him crucified. 32 observes that the term “cross” does not appear even once in Paul’s letter to the Romans. removed from the cluster of several other theological themes. Abilene: ACU Press. incarnation. it is clear that both 1 Cor. during which time he certainly continued to have converts. pp. pp. Crisis. Leonard Allen The Cruciform Church. of course. It would. esp. Jeff Childers. Romans. 1990. Leander E. occasion. names.91 with no reference to the resurrection in this Pauline summary of the core. Keck. 223-28). 92 91 . Abingdon New Testament Commentaries. Douglas A. This fact raises some question about Crucicentric (centrality of the cross) theologies (e. “But if it is preached that Christ has been raised from the dead. 2nd ed. 125-39.” The focus on the cross of Christ is much more popular in Christian hymnody and devotional materials than it is in Paul’s letters. esp. Becoming a Cross-Shaped People in a Secular World. and the Future of Churches of Christ. Foster. Abilene:ACU Press. resurrection.
337-43.” was central to the gospel of 1 Corinthians 15. 666-79 provide two summaries of proposed methods and proposed solutions to this issue. “Hermeneutics/Interpreting Paul. Hafemann. A contextual handling of Paul's message must include the post-resurrection appearances of Christ. 94 93 .” In Dictionary of Paul and His Letters. Second. “Paul and His Interpreters.62 reasons for the wording of 15:1-4 arose from the need to discuss at this particular juncture the resurrection of Christ as a harbinger of the later resurrection of believers at the time of Christ's return. the reality of Christ’s appearance “to Peter. The Concept of Biblical Theology: An Old Testament Perspective (Minneapolis: Fortress Press. That this element is omitted from several contemporary presentations of the three part "core gospel" reveals that the threepoint gospel has been artificially lifted from Paul's original four point gospel message. 28-32. pp. Over the decades numerous works have been penned that have investigated and discussed the issue of the center and core of the Old Testament93 and of the New Testament. it is often unnoticed that Paul’s message “of first importance” begins in 1 Corinthians 15:3 and ends in 15:5. Osborne. 313-16. 393-94 and S. and then to the Twelve. Grant R.” In Dictionary of Paul and His Letters. how do the authors of The Jesus Proposal so quickly privilege these particular verses in James Barr. Bernd Janowski. often built upon erudite research and advanced methods of investigation. This reveals that his message was in actuality a four-point gospel and not the three-point gospel that is typically represented. all of which makes abundant sense in light of the historical circumstances of the letter and the particular issue of chapter 15. pp. J.” Theology Today 57 (October 2000): 297-324.94 In light of these many studies. “The One God of the Two Testaments: Basic Questions of a Biblical Theology. The fourth point. 1999). both in the Greek text and in most English translations.
perspectives and reasons that the Apostle himself employs in 1 Corinthians both to combat strife and to promote unity. especially when he needed to advocate unity. 1:10. 21. a letter with the greatest frequency of the term “gospel” (with its cognates) of all of the Pauline letters. If this proposed “core” provides a simple and obvious strategy for Christian unity. 12:25). If The Jesus Proposal truly "commends itself to thoughtful believers. burial and resurrection.63 1 Corinthians 15 as the anchor text and the definitive basis for unity over all the other possible verses and doctrines of Scripture? Since the Corinthian church is known for its struggles with strife and division (1 Cor. . One would expect that "a proposal for Christian unity that is so thoroughly Jesus-centered that it will commend itself to thoughtful believers from many quarters"95 would stand out in the writings of the apostles and other major authors of the New Testament. then what kept Paul from realizing this himself when writing the Corinthian Letters? Why didn't Paul quote the triad of 1 Cor. 11:18. it could be helpful to look at the various themes. shouldn’t one begin with the texts in 1 Corinthians that treat division and unity rather than one that focuses on resurrection? In order to understand Paul's strategy for unity. demonstrates that this understanding of 95 The Jesus Proposal p. then this triad should easily fit into Paul’s presentation of the gospel in other letters. 15:1-4 at those junctures in the epistles where disunity and strife are dealt with? This question must also be asked of other Pauline letters and of other writings of the New Testament. If the “true core” of the gospel consists essentially of Jesus’ death." then why weren't the apostles "thoughtful" enough to anticipate and use this proposal in their own ministries? Paul’s letter to the churches in Galatia.
one needs to look no further than Galatians 3:8 to find the meaning of gospel in Galatians: “The Scripture foresaw that God would justify the Gentiles by faith.” 96 .96 much less that they denied Jesus’ death. a contorted historical reconstruction of Scot McKnight. 19-46. faultless. In fact. New Testament) states. If the definition of the core gospel given in 1 Corinthians 15 does not supply the appropriate meaning for the gospel in Galatians. “as for righteousness based on the law. then where does one find the appropriate meaning? A commitment to historical and exegetical methodology requires that one looks to Galatians. burial and resurrection.64 the “core” from 1 Corinthians 15 is far from adequate. rather than to some pristine theological nugget from another epistle that must be imported in order to rightly understand Paul's writing to the Galatians.’” The gospel of Galatians is that the blessings of God given to Abraham are now extended to Gentiles on the basis of faith. For example. but the committee has since rethought the issue. This perspective from Galatians on "gospel" would obviously not have had any relevance to 1 Corinthians 15 where Paul needed to address the issue of the future resurrection of believers. The Today’s New International Version (2002. The traditional NIV translation contained the phrase “as for legalistic righteousness. what does Paul have in mind when he accuses his opponents in Galatia of “turning to a different gospel” or “trying to pervert the gospel” or responding to “a gospel other than the one we preached” (Gal. 1:6-9)? There is no indication from Paul that he believes that these Christian "false brothers" are guilty of denying Jesus’ death. 3:6. “Introduction: Legalism Then and Now. pp. burial and resurrection. and announced the gospel in advance to Abraham: ‘All nations will be blessed through you. The NIV Application Commentary. Several contemporary scholars don’t even regard the Galatian opponents as guilty of — to use a non-biblical term — legalism.” Galatians. faultless” at Phil. It would demand arduous mental gymnastics.
it is helpful to look at what theological point Paul employs when giving teaching about unity in that particular setting: For all of you who were baptized into Christ have clothed yourselves with Christ. for you are all one in Christ Jesus. 3:27-29). slave nor free. That is. the "separation" or "drawing back" behavior of Peter. There is neither Jew nor Greek. When Paul castigates the Apostle Cephas for “not acting in line with the truth of the gospel” (Gal. then you are Abraham’s seed. Looking more deeply. do we find scholars suggesting that Peter had doubts about the “death. either when meeting with the pillars of the church in Jerusalem or when castigating Cephas and others at Antioch. Barnabas and other believers is reckoned as hypocrisy because it repudiated the "right hand of fellowship" acknowledged earlier at Jerusalem. If you belong to Christ. and resurrection” of the Lord? Peter’s sin was specifically in regard to his hypocrisy about the inclusion of Gentiles into the elect of God (Gal. 2:12-14). While focused on the Apostle's letter to the churches of Galatia. burial and resurrection" to solve this major rupture of unity and fellowship. male nor female. 2:14). burial. 15:1-4 with the gospel used by Paul to address the false teaching among the churches of Galatia. and heirs according to the promise (Gal.65 the opponents in Galatia and a fertile imagination to identify the focus of the gospel of 1 Cor. Neither of the authors of The Jesus Proposal seems to hold to a view of baptism that resonates . It is especially striking that the Apostle Paul did not invoke the “core” of the "death. the Antioch episode mentioned in Galatians 2 is very instructive at this point. Interpreters have rightly seen unity among believers at Antioch as an issue associated with “table-fellowship” among Christians there.
pp. 1 Corinthians (1 Cor. even though baptism serves as an crucial component in Paul’s explicit theological reflection about unity. We need to be clear about the fact that all the believers at this event. Some Jewish believers. 171-75 (Shelly). ascension. both in regard to becoming part of God's elect by keeping circumcision and remaining faithful to God's will by keeping the holiness rules given in the Law of Moses. its elders. 88-90 (York).97 This probably explains the obvious neglect of baptism in their own proposal for unity. pp. enthronement and return of Christ as well as the significant role played by the Holy Spirit in the life of the Christian. were even arguing that Gentile believers were not yet saved because they were not obeying the necessary commands of Scripture. 12:13) or Ephesians (Ephesians 4:5). already devoutly believed in the truth stated by Paul in 1 Corinthians 15:1-5. especially for the purposes of discussing unity among believers. including those Christians who were card-carrying Pharisees (Acts 15:1-5). were ignorant of or denied the death. . who demanded Gentile Christians’ obedience to the Law of Moses. there appears to be something akin to the division and community fragmentation that The Jesus Proposal wants to overcome that took place during the formative decades of the early church. An attempt at unity by the church. resurrection. Interestingly.66 with the doctrinal and historical view of the Churches of Christ. whether one looks at Paul’s treatment of baptism and unity in Galatians. and apostles culminates in the well-known “Jerusalem Conference” of Acts 15. burial. There is no evidence that these Jewish brothers. so Luke informs us. In addition to the fact that the nascent 97 The Jesus Proposal. Galatians is but one of many texts that highlights the inadequacies of locating the core gospel narrowly in 1 Corinthians 15:1-4.
burial. those convictions. All the brothers seated around the table in Jerusalem already believed in the death. from blood. burial and resurrection to resolve the debate at hand. Next. and resurrection” did not. burial and resurrection of Jesus. 2. many of whom were members of the Jerusalem church and some of whom would have been participants in the Jerusalem Conference. and indeed eyewitnesses. from the meat of strangled animals and 4. Had the leaders at the Jerusalem Conference invoked this theological anchor point proposed by The Jesus Proposal. 98 . Had the Jerusalem church chosen to invoke Jesus' death. the church decides upon four items necessary for the resolution of this Jew-Gentile division in the churches. most of whom are still living" referred to Jewish believers. serve as the "framework for maintaining the unity of the Body" at the Jerusalem Conference. This particular Scripture was chosen at the Jerusalem Conference in order to demonstrate the necessary connection between the restoration of God’s covenant with David. the brother of Jesus alludes to the four stipulations for “alien-gentiles” who lived among Jews in the Old Testament. realized in Christ’s resurrection and enthronement. . .98 The suggested core gospel of the “death. and the Gentile mission of the church. but it is my conviction that James utilizes Leviticus 17-18 to arrive at the four items.67 church in Jerusalem was "devoted to apostolic teaching. from sexual immorality. Since the details of the unity discussion in Acts 15 relate to Jewish acceptance of Gentile brothers and sisters. all the participants would have sat there in stunned silence and with blank stares since it goes without saying that everyone. were certainly in place and available. both Jewish believers Scholars debate this issue. abstain from food polluted by idols. The apex of the arguments used to defeat the false teaching of the Pharisee believers and to promote the Jew-Gentile Christian unity sought at the Jerusalem Conference was a quotation from Amos 9 (Acts 15:13-20) cited by the brother of Jesus. ." we ought not forget that Christ's post resurrection appearance to "more than five hundred of the brothers . 3. These Gentiles had to: 1. indeed could not.
The seven “ones” of Ephesians 4:4-6. for example. the fact that Amos 9 could be so integral at Jerusalem but so irrelevant to most other efforts to unite believers reveals a fundamental truth. long ago.” no seven point creeds. believed these things since “the beginning” (Acts 11:15). is a list determined by the needs of that particular epistle and could not serve as an “ecumenical” platform for Christian unity in all times and places. within the Scripture of the New Testament there are no minimalist “core verses. There is no evidence biblically for the idea that there existed one creedal statement or formulation in Scripture that always and everywhere served as the universal confessional platform to unite all believers99 under all circumstances. but not sufficient for all discussion of unity. Since there is no "form letter" to bring about unity and to correct congregational problems and aberrations. Is there anything to be learned from the fact that neither the Twelve. One might as well imagine that the Apostle Paul had one form letter that he distributed to each and every church that he wrote.68 and Gentile believers. there is no "form creed" to address every issue of unity among believers. The seven "ones" of Ephesians 4:4-6 are necessary. It is not as though the list is defective. 99 . Whether those of an ecumenical persuasion wish to embrace the fact or not. had already. nor the brother of Jesus nor Paul and Barnabas broached the “death. burial and resurrection” core to overcome what is regarded as one of the greatest divisions in the nascent church? While Leviticus 19:18 is still being invoked in the modern era to promote aspects of Christian unity. but rather that it is too specific. that are sufficient for any and all discussions of unity.
'it means just what I choose it to mean--neither more nor less. Beyond the above-mentioned difficulties with finding any one simple text or doctrine to remedy all issues of unity and fellowship. . Humpty Dumpty. 'whether you CAN make words mean so many different things. associated with its own “theological anchor point.” Going back to the hermeneutics of Humpty.' Humpty Dumpty said in rather a scornful tone.' 'The question is. 148.” that identifies the biblical Church of Christ as “a Bible-believing fellowship which affirms Jesus as the Son of God who died and was raised to atone for human sin and who gives eternal life to all those who are in him.'100 This well known exchange between Humpty Dumpty and Alice encapsulates a profound issue related to biblical exegesis and hermeneutics. 148-49. The Jesus Proposal. certainly known by the authors of The Jesus Proposal. The Jesus Proposal. The Jesus Proposal sets forth three possible approaches to Christian unity and defining “the Church of Christ.”101 It rejects two of these immediately as characteristic of the American Restoration Movement and prefers a third. there is the equally troublesome issue of the meaning of words and the correct interpretation of texts of Scripture.69 Humpty Dumpty Hermeneutics 'When I use a word.' said Alice.”102 One of the more perplexing points about this choice of 1 Corinthians 15:1-4 is the fact. p. that not even all believers agree on the meaning of many of the words and phrases expressed in this “theological anchor point. the question at hand is whether discussions of texts of Scripture and unity can ultimately bear fruit when words of Scripture can mean what “I” choose 100 101 102 Lewis Carroll Through the Looking-Glass chapter 6. pp.
For Christians seeking a framework for unity today. Based. with a little imagination. If the right denominations were present.” the “Omega Code.org. however. but from the fact that they used words in the same language whose meanings were capable of diverse meanings. upon the perspectives stated at www.”103 In the clear light of day.70 them to mean—neither more nor less.” but similarly I do not want to be unwittingly exploited by ad hominem rhetorical phrases such as “Bible-believers. one must ask “Which Bible?” The phrase “according to the Scriptures” is very significant to 1 Corinthians 15:1-4. Anyone aware of the subtle nuances associated with hermeneutics and Christian systematic theology could. Notwithstanding the attractive “family values” of the Latter Day Saints. but which Scriptures are we to have in mind as a component of this “theological anchor point?” For Paul the term “Scriptures” typically referred to the books of the Hebrew Scriptures.” A similar situation exists with those of Mormon faith. for example. however. do we work with only the sixty-six books of the There is also the issue of aberrant and eccentric hermeneutical perspectives about the Bible like those espoused by “Theomatics.mormon. are we to understand by the rhetorically charged phrase “Biblebelieving fellowship?” I am certainly not against “Bible-believers.” 103 . however. Since.” the “Bible Cores. “Who’s on First?” Unlike those at the Tower of Babel. after the shadows of rhetoric have vanished. the goals of vaudeville skits are not the same as the goals of one “who correctly handles the word of truth.” there is not much constructive in evasive theological language or an obfuscated and confused discussion of the gospel. almost everyone else in Christendom regards their theology as heretical and cultic. this skit would bear an amazing resemblance to the famous Abbott and Costello skit. the Latter Day Saints would certainly regard themselves as a “Bible-believing fellowship. write a humorous skit depicting a discussion of these verses by preachers and theologians from various theological perspectives. What. the inability of Abbott and Costello to communicate did not arise from the fact that they spoke different languages.
“Christ died for our sins” (1 Cor. 15:3). and 2 Esdras into the Scriptures of the Catholic Church.cfm.tpcopelika.org/pages/dort_canons_main. 104 . 18:4-5. those of us who use the “Protestant” Scriptures could not fault “Bible-believing Catholics” for advocating. 1 Maccabees and 2 Maccabees. The Council of Trent clearly incorporated those Deuterocanonical books such as Tobit. While these few words are a mantra in evangelical churches. Sirach.crcna. accessed 23 February 2007. Accordingly. the doctrine of Purgatory. the "whoever" verses (Matt.”104 That is. . Since Roman Catholics can cite “chapter and verse” from 2 Maccabees 12:39-45 for the doctrine and practice of “praying for the dead . John The Christian Reformed Church has traditionally affirmed the canons of Dort. the anchor point of The Jesus Proposal could lead us to embrace the 16th century Council of Trent convened by Pope Paul III. .org/Trinity_Belief. looking beneath the surface shows how confused and conflicted the interpretation of these few words is in the Christian world. 16:25. that they might be delivered from their sin [of idolatry]. 10:32-39.71 “Protestant” Bible? Without further comment or restrictions. In numerous ecclesiastical websites and denominational publications of Reformed and Presbyterian churches one encounters the belief that faithful believers should affirm the doctrine of the “Limited Atonement. 12:50.” I cannot imagine how a non-Catholic could protest since this ubiquitous Catholic practice arises from their “Biblebelieving” hermeneutic.htm for a Presbyterian affirmation of the same doctrine. Consequently. those denominations based upon the teachings of John Calvin (and later treated at the synod of Dort) oppose as a false teaching the belief that Jesus died for the sins of every person and that Jesus can be the Savior of any and every individual (see 1 John 2:2). see also http://www. Equally difficult to overlook is the absolute incompatibility of the different views regarding the seemingly simple statement of the gospel. Mark 3:35. for example. including “Limited Atonement” see http://www. Internet.
“He is the atoning sacrifice for our sins. according to Calvinists. From my perspective. since in the judgment of Calvinists. but only for the predestined saints. Thus. if all Bible-believing Christians are to meaningfully understand their “common faith” (Titus 1:4). but only those who are among the elect. those predestined by God. Col. 1:23. Consequently the LIP portion of the debate about TULIP is inextricably woven into even these . as is the "our sins" of 1 Cor. Christ’s atonement is “Limited”. if you hold firmly to the word” (cf. A final point reveals another reason why 1 Corinthians 15:1-4 is a poor choice of verses. 10:9) are viewed very differently by Calvinists and non-Calvinists. The possibility of apostasy and “falling from grace” have always been part of both the faith and practice of the Churches of Christ. be irresistibly (the “I” of TULIP) drawn to God’s grace from the world. is that God’s atoning work in Christ’s death was not for everyone in the world. providing the “L” in the five point Calvinistic acronym TULIP. who will. "if you continue in your faith") and you “believed in vain” certainly raise problems for the possibility of a common understanding of these verses by all believers.72 3:16. Phrases from 1 Cor. 7:38. and not only for ours but also for the sins of the whole world” do not mean to a Calvinist what they might sound like they mean to a non-Calvinist. the “P” of TULIP. In the classic Calvinistic interpretation of 1 Corinthians 15:3 the term “our” does not encompass the sins of all humankind. there cannot be any conditionality to salvation. before the creation of the world to be saved from the world. again according to Calvinists. since he has already chosen them. Paul’s statement teaches that salvation can be lost. verses like 1 John 2:2. 15:2 such as “you are saved. What they truly mean. 15. 36. Consequently. since the saints will always persevere. This would violate the “Perseverance of the Saints”.
105 As I understand the nature and purposes of the church described in Scripture. if its self-understanding as well as its message to the outside world was so confused on these particular doctrines of atonement and perseverance. 2006). always saved” belief that abounds in the evangelical world. A Clear and Present Word: The Clarity of Scripture. even among those who do not usually hold to the other four points of Calvinism. 106 ." as though I myself am the final arbiter of God's word.” and the “security of salvation. but in grass roots Evangelicalism that is now closely associated with Calvinism. If in these four brief verses of 1 Corinthians 15 believers do not have a shared understanding about significant concepts such as the “Scripture. always saved” did not derive from Calvinism. thereby breaking with the historically held views of the Stone-Campbell Movement. The grass roots manifestation of this doctrine of “Perseverance of the Saints” is the “once saved. possess a coherent view of God and his work in Christ.” how could believers.” the “extent of the atonement. It is questionable whether this clarity of Scripture could be associated with this “theological anchor 105 Some historians note that “once saved. A cogent case can still be made for the clarity of Scripture. Thompson. IL: Intervarsity Press. not to mention unbelievers.106 a clarity which includes an intelligible and coherent sharing of faith and practice. Even if one regards the significant differences with Calvinism as irrelevant for unity. Mark D.” both in faith and practice.73 few verses. New Studies in Biblical Theology (Downers Grove. The authors of The Jesus Proposal regard “the five cardinal tenets of Calvinism” (TULIP) as doctrinally irrelevant for discussions of unity. it would be very difficult to carry on what is often called the “work of the church. that does not validate a Humpty Dumpty Hermeneutic where a significant theological term "means just what I choose it to mean--neither more nor less.
Yet. All too often “Jesus alone” perspectives eventuate to the place where theological substance is replaced by pious feelings and slogans.” concluding then that this should remove all barriers to unity. the understanding of salvation and sanctification is so diverse within the evangelical. Catholic and Protestant. Even though these slogans of "Jesus alone" are often connected with reverential references to Jesus. If I and other believers cannot achieve a critical mass of theological clarity and coherence in our discourse as well as our understanding and experience of these verses of Scripture. or the Lord Jesus. then what is the value and need of referring to these verses at all? A focus on a "Jesus alone" hermeneutic is equally inadequate. . then the unity and outreach that Jesus prayed for (John 17:17-23) will diminish for lack of a truthful word. “The people of God . or the Son of God. the mighty acts of God surpass our human understanding. if these verses in 1 Cor. 15:1-4 can simultaneously mean so many contradictory things and bear the weight of so many personal interpretations. . but God's gracious actions neither bypass our understanding (Eph.74 point. That is. 1:15-19) nor negate the resources of our God-given minds and their capacity to understand his revelation. typically accompanied by a very selective use of the words of Jesus. Is there adequate gravitas to a theological framework for maintaining Christian unity if it is constructed on a foundation that ignores differences of substance? For example. Roman Catholic and Orthodox churches that this statement is almost meaningless in terms of how one benefits from the saving and sanctifying work of Christ. the authors of The Jesus Proposal state.” especially if the readers are interpreting from lexicons as diverse as Calvinist and nonCalvinist. at Presbyterian and Baptist churches today are to ‘speak the same thing’ about the One who saves and sanctifies. To be sure. or Christ. it seems to me that Jesus himself was not overly .
107 If Jesus Christ himself was not pleased with Christ “rhetoric.” then why should the modern followers of Christ lower the bar on this type of issue. for this was not revealed to you by man. Satan! You are a stumbling block to me. cf. to mention a few doctrines of faith that needed to have improved understanding. about the coming kingdom and the about the Law of Moses. 14:22. “Satan. about God. “Get behind me. Jesus drove a stake through the heart of that kind of rhetorical Christology once for all at Caesarea Philippi (Matt. Even Jesus’ words.” for not grasping the correct substantive understanding of this term. Christ was not particularly satisfied with the “Christ” rhetoric at that point. and Luke certainly did not regard Jesus and the Kingdom as synonyms (Acts 8:12. In fact.” void of their correct meaning. 31. the major author of the New Testament.75 impressed by slogans and titles in and of themselves. 1:3). Furthermore. does not alter this point." The apostles proclaimed both Jesus and the Kingdom of God. If Jesus spoke to the apostles about the kingdom for "forty days" (Acts 1). Part of Jesus’ time with his disciples was spent to reshape the doctrines and thinking of the Apostles in order to move them from misconceptions to meaningful theology in their thinking about him. but the things of men” (16:23). 19:8. Simon son of Jonah. you do not have in mind the things of God. but by my Father in heaven” (16:17) is followed by the words. then I imagine there was substantive content and doctrines of the faith being given them. though worded differently. not seem satisfied with a “Jesus alone” message? Luke describes the Good News and the preaching of the apostolic church as more than just "preaching Jesus. Since "preaching Jesus alone" was not a regular part of the The account of this story in Matthew’s Gospel. why does Luke. 16) when the Apostles he was mentoring tossed around terms like “Christ” and “Son of God. 28:23. 107 . and he made his displeasure at this abundantly and painfully clear when he called his closest friend Peter. “Blessed are you.
W. 108 . Finally. For believers committed to having their theology shaped by the Word. but upon closer inspection the disappointing and painful truth is always revealed. trans. The original mirage. Jesus himself preached the “Kingdom of God” prior to his proclamation of his own death and resurrection. all "Jesus alone" theology continues under a dark cloud of suspicion. often turns into the sand of our own personal and denominational needs and appetites.76 apostolic preaching of Acts.. both modern and postmodern and both traditional and iconoclastic interpretations of the Christian faith. Initially it provides hope and excitement when viewed from a distance.108 This recurring idolatry of creating Jesus in our own image is found in both liberal and conservative. C. The 20th century missionary and theologian Albert Schweitzer taught us that far too often the Jesus we look for. Albert Schweitzer. As others have noted. 2d English ed. with a preface by F. once discovered. this quest for and hope of the “Jesus alone” perspective usually turns out to be a mere mirage. a “Jesus” created in our own image. looks astonishingly just like us. The Question of the Historical Jesus: A Critical Study of Its Progress from Reimarus to Wrede. a "Jesus alone" spirituality and theology fails to reflect the breadth of the biblical text and should be unacceptable. Montgomery (London: A & C Black. quite predictably. Burkitt. 1931).
Sexism. to such a high standard? There is little moral authority and authenticity in telling others to ignore the abuses of the church in their search for truth. but the Churches of Christ have fewer skeletons in their closet than many other groups.g. anger and frustration. we still hope unbelievers will be attracted to God’s truth and to enter a relationship with him.77 AUTOBIOGRAPHY. All Christian denominations have skeletons in their ecclesiastical closets. It may be a quirk of history or the brevity of the American Restoration Movement rather than any indication of a virtuous temperament. If we hope and expect the nonbeliever to look beyond the sins of the church. e. while we ourselves refuse to do the same. the Crusades. 2:24).. There is an important lesson that European history can teach us about responding judiciously to errors. shares responsibility in moving beyond our own past. work toward and pray that unbelievers would not shun Christianity solely because of the bad behavior of Christians. Along with the Apostle Paul. but not ourselves. most believers realize that God's name is blasphemed among unbelievers because of the hypocrisy of the saints (Rom. we hope. Nevertheless. committed by our predecessors. either individually or collectively. As already noted. At the onset of World War II both eastern and western Europe lay in shambles. is it justifiable to hold the non Christian. even egregious errors. the authors’ pain and deep scars from their participation in Churches of Christ are evident in The Jesus Proposal. devastated by the Blitzkrieg of . Racism. Notwithstanding the many. WIKIALITY AND GOD'S CONGREGATION Spiritual and doctrinal abuse is as real and nefarious as any other form of abuse. Nationalism and Genocide. Each of us. the Inquisition. many heinous sins and atrocities committed in the name of Christ by churches. in spite of the depth of pain.
On June 18. that it would be “utterly futile and even harmful” in light of the task facing Great Britain and its Allies to fulminate against the stupid decisions and reprehensible actions of the past.” A free Europe and indeed a free world were possibly on the verge of extinction.” On the basis of these perspectives and his awareness of the urgent mission thrust upon England Churchill stated.” In my judgment The Jesus Proposal threatens the future by its acerbic and unrelenting magnification of the “quarrel between the past and the present. getting over some early bad experiences of church. The previous British government had been deceived by Herr Hitler. 62. however.78 the Third Reich.” In light of the number of negatively painted vignettes. Winston Churchill spoke before the British House of Commons. No one could have faulted Churchill had he decided to blame his predecessors for this failure of judgment and for permitting this catastrophe of history. we shall find that we have lost the future. 1940. . p. that if we open a quarrel between the past and the present. “Of this I am quite sure. The Prime Minister had a profound awareness of the urgent mandate put upon Britain by destiny. Churchill realized the necessity of defeating Hitler. This new Prime Minister realized. and that there was plenty of blame and guilt to go around for allowing the ascendancy of Nazi Germany in the 1930s. There could be no doubt about the significance of this point in time in the history of the free and “civilised order in the world.”109 109 The Jesus Proposal. lest “all that we have known and cared for. . only two weeks after the devastating retreat of approximately one-third of a million Allied troops at Dunkirk and only twenty-four hours after the surrender of France to Hitler. will sink into the abyss of a new Dark Age. . it comes as no surprise that the authors acknowledge that they “have devoted a great deal of our adult lives .
The authors of The Jesus Proposal provide unassailable proof by their own lives that much has changed in the past generation. then I am relatively sure that our subjective intuitions.” the term “wikiality” was coined by the political satirist Stephan Colbert on a segment of The Colbert Report. which aired on July 31. 3:21). it becomes the truth. represent a minority in Churches of Christ. He defines the term as “A reality where.110 I have in mind a kind of theology where God's will and truth are discerned on the basis of the consensus of personal frustration."111 In light of An apparent portmanteau of “wikipedia” and “reality. our personal preferences about the Cosmos and our personal stories are of little significance in the matter of discerning and establishing the eternal truth of God. are a mere drop in the bucket to God when compared to his wisdom. Consequently. more than a mere pixel in the spacious and ever expanding picture of God's plan for the ages? If the great empires and civilizations of world history. if enough people agree with a notion. 2006. in my experience. the painful autobiographical and anecdotal narratives in this book document situations that in many instances reflect what are the older faces of the Churches of Christ.” we must beware of surrendering to a type of spiritual wikiality.79 Notwithstanding these “bad experiences of church. Finally. it has abandoned a nearly 2000 year old Christian spiritual and theological commitment to the "Lord's Day" and the "first day of the week. are any of our congregations. with all their successes and failures. including his glorification in Christ and in the church (Eph. are any of us.” 111 110 The leadership of the Richland Hills Church of Christ has provided as brief . reactions and counter-proposals are sometimes being directed at what now amounts to a caricature of the contemporary Churches of Christ. Even though these faces were formerly in the majority. When the largest Church of Christ provides a Saturday evening worship in lieu of Sunday. In light of God's eternal work. they now. his plans and his truth.
cfm?pg=news&id=26. I am rather confident that for the most part we are not still stuck in the 1950s doctrinal outlook of the Churches of Christ. 8. statement concerning the introduction of a Saturday evening instrumental worship at http://www. .80 this and many similar situations.” Christian Chronicle 64 (January 2007): 3.rhchurch. accessed 02 March 2007. “Nation’s Largest Congregation Adding Instrumental Service. see also Bobby Ross Jr.org/index. Internet.
which means that reexamination can and should begin to take place within the context of the family of God. and a major shift in the focus of religious education. however. saw the death of the patriarchs. passed down through debates and gospel meetings. its faith and its practices. The details of the governance of American denominations vary. Furthermore. In earlier generations Churches of Christ steered its ship with a firm hand. these ships on the sea of American religion can with deliberation decide to stay the course as far as possible or to change direction when new winds blow. the decline of influential publications in Churches of Christ. One of the positive results from this is a renewed vision and practice of congregational autonomy. like it or not. when the patriarchs died their mantles were not passed on to others. at least not as a brotherhood. its creeds. and nurtured by patriarchal figures. Most church groups recognize the impact of culture(s) upon their particular denomination. This current generation. Accordingly. some are more democratic while others are more hierarchical. resolutely guided on the basis of its religious doctrines. In this period . the loss of interest in debates and gospel meetings. sustained by minimal formal religious education. buttressed by intramural publications. but most have some form of institutional governance – someone or some group at the helm to steer and stabilize the course of their religious faith and practice.81 A LOOK AROUND THE CORNER Clearly. a task God gives to each and every congregation and generation. Typically they have in place a polity that allows it to consciously respond in an informed and calculated way to the ebb and flow of culture and its subsequent impact. the Churches of Christ of our grandparents no longer exists.
In the interim some have jumped ship into the billows below. the previous homogeneity of Churches of Christ evaporated and a moderate polarization has begun to emerge. or even who should be. Accordingly. In this setting of a fellowship of autonomous congregations. but since there has not yet been an obvious mutiny. about the reexamination of older perspectives. he assumes that all is well and the captain is at the helm. I think it is better. One could believe that "ignorance is bliss" for the person in the pew. teachers and scholars. In a period when it is not clear who is at the helm. an awareness of this diffusion of new perspectives is crucial for the rank and file of members. they are This is not to dismiss the helpfulness of the Christian Chronicle that basically reports selective news about Churches of Christ.82 of recent history. however. the stereotypical “person in the pew” may not be aware of all that has transpired. God has called them to play a very crucial role in the direction and development of the church. the scholars and teachers of the church are accountable to God first and second their fellow believers. including internal controversies. with no recognizable captain at the helm. 112 . There are several possible attitudes that could be held toward the person in the pew by those desiring to be at the helm. and about fruitful dialogue taking place among the church’s leaders. These Christians themselves are the church and as such should be the last people in the Churches of Christ to be kept in the dark about new perspectives. Beyond the leadership of individual congregations. when the “average Christian” is informed and educated about the changes in the pilothouse. Special interest groups continue to struggle to make their way to the helm in hopes of steering the Churches of Christ. while still others have found rowboats and skiffs and sailed off into the sunset.112 The “average member” may have some sense that the seas are rougher and the ride more jolting than usual.
but also how to relate to other believers who do not share similar convictions about the teachings of Scripture. The reason for the existence of Christian scholars is the faithful exercise of their gifts and ministries in equipping saints for the task of ministry. 4:14). This will clearly call upon all believers. Equally important. because you know that we who teach will be judged more strictly” (James 3:1). which doctrines must be privileged in the Christian walk and in discussions of unity. affluence. it is imperative that these deliberations and commitments must encompass decisions about the lifestyle of Christians.83 clearly responsible to the aggregate membership of Churches of Christ for their ministry. pluralism and every wind of teaching. catastrophic shipwreck awaits individual women and men. and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming” (Eph. Can issues of unity be biblically discussed without serious consideration given to the “imitation of God” as an essential . Not only will congregational leaders need to decide.” resulting from apathy. As church history so painfully demonstrates through poignant examples. This task will be hampered and crippled if these fellow Christians are all “tossed back and forth by the waves. so that their lives might bring glory and honor to their Creator. Certainly all of us who teach (as well as those who are taught) must not fail to remember that “Not many of you should presume to be teachers. Churches of Christ will be especially vulnerable if they are seduced into the belief that teaching and doctrine have become basically irrelevant. my brothers. hopefully based upon Scripture. as they are faithful to Scripture. congregations and their leaders to decide which issues should be regarded as central in the theological deliberations and commitments of Churches of Christ. congregations and denominations who encounter a spiritual “perfect storm.
.” this internecine fight that divides congregations and is fueled by dogmatic preferences for either traditional or contemporary worship. 1:10. remixed and repackaged Restoration Plea. On occasion I am asked what I think of the “worship wars. not necessarily meaning devotional . both to keep the church acceptable to God (Rom. In my personal judgment it is not necessary for Churches of Christ to come forth with a radically new reconceived. dating back a few millennia. sad track record. 15:16) and to define and retain the required integrity of the church’s life and fellowship. the fruit of this kind of scholarship clearly needs to have greater impact on our developing Scripture-based theology. of placing too much emphasis on how one worships to the neglect of how one behaves in life. 12:1-3. 6:3). 1 Tim. whether it comes from the lips of someone who is progressive or someone who is conservative. As one who believes that the Restoration Plea is compatible with conservative biblical scholarship. appears to be directly out of the playbook of the 1950s. That whole mentality. My personal prognosis is not very optimistic. Our own penetration into the deeper aspects of Scripture. Issues of purity and sanctification must regain their biblical prominence alongside issues of justification.84 component of the life of a genuine community of faith? As even a quick look at the Pastoral Epistles shows. Here we are 50+ years beyond the distained “1950s theology” and we still seem to think that what we believe about and how we behave during a 1-2 hour time slot at a particular building each week is at the top of God’s list of priorities. No wonder Jeremiah was driven to tears by the theology and spiritual orientation of his contemporaries who had made an idol of liturgical perspectives (Jer. God’s people have a sad.g. even though it has surfaced in the 21st century. 7). sound words and doctrines include ethical issues (e.
There is much more that needs to be done. like David. With a firm commitment to nurturing indigenous Christian communities based upon Scripture and Biblical theology. has the mandate to live in such a way that later generations will say that we. Is the contemporary Body of Christ to be dressed with apparel worn by churches during the Patristic Period. among others. connecting afresh with the deep wells of God's eternal truth. Each of us. It seems to me that if we are going to continue the Restoration Plea. is still in its beginning stages. about the church's calling. will be dealing with in the next decade. including North America. and during the American Restoration. that God’s goals. 113 . simply because it no longer fits? Any attempt to be biblical requires a commitment to the globalization of God’s message. will come to fruition in ways that are often inscrutable and unpredictable to us mortals. nevertheless. None of us can truly imagine the questions and issues that churches throughout the world. We must ask questions about how the Body of Christ is to present itself to the world.85 aspects. semper reformanda secundum verbum dei)” captures the vision that the term Reformation (as Campbell called the movement) or Restoration denotes. its mission and the foundation for its mission and message. a Restoration Movement (rather than a Restoration Monument) has every hope for a vibrant existence. served God’s purpose in our own generation (Acts 13:36). we need to revisit Scripture with questions.113 There is every reason to believe. for example. A laudable post Reformation slogan "The church has been reformed and must always be reformed according to the Word of God (ecclesia reformata. It is obviously difficult to give answers to questions that are not yet even imagined! This is all the more reason to move forward in a proactive rather than a reactive fashion. or should some of this be left behind. including the world of the so-called Bible Belt. notwithstanding the detours erected by human rebellion. including the one of unity. during the Protestant Reformation.