Christian Unity
John 17: 21a May they all be one, as You, Father, are in Me and I am in You. (HCSB)
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Tuesday, June 23, 2009
Fear of the LORD
But, has the fear of the LORD become obsolete?
Many people who self-identify as Christians would say that Jesus brought an end to the need for God's people to fear him. For them, God seems to have changed. They acknowledge that God in the Old Testament demonstrated his wrath, smiting people with wars, disease, and death. But they see God in the New Testament quite differently. Some go so far that they teach God will forgive everyone in the end. Perhaps this is the kind of teaching Paul had in mind when he spoke of people having itching ears. So, believing those myths, those folks see no reason for fearing God.
It is true that John wrote "perfect love drives out fear." But until we reach a state where we sin no more, we cannot help but fear the one who has the power to condemn. Perhaps that is why God's Word repeatedly admonishes us to fear God.
We find it difficult to understand how God's love, grace, and mercy can coexist with his righteous wrath. Every person we know leans toward one side or the other -- either toward generous grace and mercy, or toward strict judgment. We naturally visualize God being like people we've known (often, like our own earthly fathers.) But God is not like anyone you or I ever met. His love and his righteous wrath both exist, and both exceed anything we can imagine. We can't predict what God will do based on what some human might or might not be inclined to do. God will do whatever he pleases. As the prophet Isaiah wrote,
But someone will say that Jesus changed all that. Notably, Jesus himself addressed the subject:
The early church demonstrated and taught that instruction from Jesus. Acts 9:31, 10:34-35, 2 Cor 7:1, Heb 10:30-31, 1 Pet 2:17.
Paul feared the LORD, and therefore devoted his life to persuading others (2 Cor 5:11).
When we don't fear God, we tend to take sin lightly. We sin knowingly, anticipating that it will be forgiven. We don't see God immediately punishing sinners, so we are more inclined to sin.
Do we really fear God? If so, I think we would be zealous to get sin out of our lives. We would create wide boundaries for ourselves to keep ourselves as far as possible from committing sin. We would certainly study our Bibles to learn what God has commanded. We would be zealous to obey. We would be concerned for the lost. We would pray humble prayers. We would serve the poor. We would speak up for the cause of the weak and helpless. We would arrive at church on time. We would pay attention to the words in the songs we sing. We would listen attentively to the message preached from the Bible. We would absolutely give rapt attention to the reading of God's Word. We would not quickly forget what was said and done when we returned home from worship. If we fear God, we would not try to justify ourselves. If we fear God, we would not be people-pleasers. If we fear God, we would not speak evil of our brother. If we really fear God, we will not fit in very well in a world where those around us do not fear God.
If we really fear God, we will be greatly blessed. The fear of the LORD is the key to this treasure.
Pro 1:7 The fear of the LORD is the beginning of knowledge,Fear of God is one of the most frequently encountered concepts in the scriptures. From the time Abraham was commended for his fear of God (Gen 22:12) until the multitudes in heaven are commended for their fear of God (Rev 19:5), the theme is repeated over and over. Solomon stated that fear of the LORD is the beginning of knowledge, the very foundation on which understanding is built. It seems that, in the view of Solomon, a person who does not fear God cannot credibly claim even to know God. Fear of God could be called a central theme of the Old Testament.
but fools despise wisdom and discipline.
But, has the fear of the LORD become obsolete?
Many people who self-identify as Christians would say that Jesus brought an end to the need for God's people to fear him. For them, God seems to have changed. They acknowledge that God in the Old Testament demonstrated his wrath, smiting people with wars, disease, and death. But they see God in the New Testament quite differently. Some go so far that they teach God will forgive everyone in the end. Perhaps this is the kind of teaching Paul had in mind when he spoke of people having itching ears. So, believing those myths, those folks see no reason for fearing God.
It is true that John wrote "perfect love drives out fear." But until we reach a state where we sin no more, we cannot help but fear the one who has the power to condemn. Perhaps that is why God's Word repeatedly admonishes us to fear God.
We find it difficult to understand how God's love, grace, and mercy can coexist with his righteous wrath. Every person we know leans toward one side or the other -- either toward generous grace and mercy, or toward strict judgment. We naturally visualize God being like people we've known (often, like our own earthly fathers.) But God is not like anyone you or I ever met. His love and his righteous wrath both exist, and both exceed anything we can imagine. We can't predict what God will do based on what some human might or might not be inclined to do. God will do whatever he pleases. As the prophet Isaiah wrote,
Isa 46:9 Remember the former things, those of long ago;Throughout the Old Testament, we learn that fear of God is intended to motivate us to obey and to avoid sin. A few examples:
I am God, and there is no other;
I am God, and there is none like me.
Isa 46:10 I make known the end from the beginning,
from ancient times, what is still to come.
I say: My purpose will stand,
and I will do all that I please.
Lev 19:11 "You shall not steal; you shall not deal falsely; you shall not lie to one another.The Israelites were commanded to fear God, and to teach their children to do so. (Deut 6:1-2; 6:24, 10:12-21, 31:12-13). Jehoshaphat appointed judges and commanded them to judge justly, out of fear the LORD. A lack of fear of God led the Israelites to turn away from God. (Jer 5:21-24). That is just a small sampling of the Old Testament cases showing how fear of God led to obedience and blessings, while failure to fear God led to sin and destruction.
Lev 19:12 You shall not swear by my name falsely, and so profane the name of your God: I am the LORD.
Lev 19:13 "You shall not oppress your neighbor or rob him. The wages of a hired servant shall not remain with you all night until the morning.
Lev 19:14 You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the LORD.
Lev 19:32 "You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the LORD.
Lev 25:17 You shall not wrong one another, but you shall fear your God, for I am the LORD your God.
But someone will say that Jesus changed all that. Notably, Jesus himself addressed the subject:
Luk 12:5 But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell. Yes, I tell you, fear him.Jesus apparently anticipated that some would object to the notion of fearing God. To overcome that objection, Jesus reminded us that God has the power to "throw you into hell" -- just about the most frightening prospect that could be mentioned. He was talking about "real" fear, not an unemotional respect.
The early church demonstrated and taught that instruction from Jesus. Acts 9:31, 10:34-35, 2 Cor 7:1, Heb 10:30-31, 1 Pet 2:17.
Paul feared the LORD, and therefore devoted his life to persuading others (2 Cor 5:11).
When we don't fear God, we tend to take sin lightly. We sin knowingly, anticipating that it will be forgiven. We don't see God immediately punishing sinners, so we are more inclined to sin.
Ecc 8:11 When the sentence for a crime is not quickly carried out, the hearts of the people are filled with schemes to do wrong.
Ecc 8:12 Although a wicked man commits a hundred crimes and still lives a long time, I know that it will go better with God-fearing men, who are reverent before God.
Ecc 8:13 Yet because the wicked do not fear God, it will not go well with them, and their days will not lengthen like a shadow.
Isa 57:11 "Whom have you so dreaded and fearedFear of God is actually a gift of the Holy Spirit:
that you have been false to me,
and have neither remembered me
nor pondered this in your hearts?
Is it not because I have long been silent
that you do not fear me?
Isa 11:2 The Spirit of the LORD will rest on him—Perhaps there is no other topic in scripture associated with more blessings than is the fear of the LORD. A few examples of the blessings promised to those who fear God: (Isa 33:5-6; Psa 34:7-9; Psa 112:1-3; Psa 103:11-17) And then there is the 128th Psalm:
the Spirit of wisdom and of understanding,
the Spirit of counsel and of power,
the Spirit of knowledge and of the fear of the LORD -
Isa 11:3 and he will delight in the fear of the LORD.
He will not judge by what he sees with his eyes,
or decide by what he hears with his ears;
Psa 128:1 Blessed are all who fear the LORD,Fear of God is the beginning of knowledge, and is the source of many blessings. Failure to fear God is the cause of much sin and destruction.
who walk in his ways.
Psa 128:2 You will eat the fruit of your labor;
blessings and prosperity will be yours.
Psa 128:3 Your wife will be like a fruitful vine
within your house;
your sons will be like olive shoots
around your table.
Psa 128:4 Thus is the man blessed
who fears the LORD.
Psa 128:5 May the LORD bless you from Zion
all the days of your life;
may you see the prosperity of Jerusalem,
Psa 128:6 and may you live to see your children's children.
Peace be upon Israel.
Do we really fear God? If so, I think we would be zealous to get sin out of our lives. We would create wide boundaries for ourselves to keep ourselves as far as possible from committing sin. We would certainly study our Bibles to learn what God has commanded. We would be zealous to obey. We would be concerned for the lost. We would pray humble prayers. We would serve the poor. We would speak up for the cause of the weak and helpless. We would arrive at church on time. We would pay attention to the words in the songs we sing. We would listen attentively to the message preached from the Bible. We would absolutely give rapt attention to the reading of God's Word. We would not quickly forget what was said and done when we returned home from worship. If we fear God, we would not try to justify ourselves. If we fear God, we would not be people-pleasers. If we fear God, we would not speak evil of our brother. If we really fear God, we will not fit in very well in a world where those around us do not fear God.
If we really fear God, we will be greatly blessed. The fear of the LORD is the key to this treasure.
Heb 12:28 Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe,
Heb 12:29 for our God is a consuming fire.
Ecc 12:13 Now all has been heard;Links to this post
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the whole duty of man.
Friday, June 19, 2009
Hello World!
In case you were worried, no, I haven't fallen off the face of the earth. Many things have been going on which have taken my time and attention away from blogging. But let not your hearts be troubled! Just click over to the Grace Conversation, an on-going discussion between progressives and conservatives in churches of Christ. The past couple of days have brought a flurry of posts from the progressive writers, and a promise of more on the near horizon. Jay Guin lists the planned articles on his blog.
Meanwhile, I would appreciate your prayers on behalf of my congregation. Almost weekly for the past six weeks, a different dear brother or sister in our church has gone into the hospital unexpectedly for emergency surgery. Pray that we can have an emergency-free weekend! Links to this post
Meanwhile, I would appreciate your prayers on behalf of my congregation. Almost weekly for the past six weeks, a different dear brother or sister in our church has gone into the hospital unexpectedly for emergency surgery. Pray that we can have an emergency-free weekend! Links to this post
Monday, June 08, 2009
Abigail
This blogger has a new grandchild! Abigail was born June 3 at 2:23 am. Baby, parents, and grandparents are all doing fine!
She is now my second granddaughter. You of course remember Abigail's cousin Evelyn.
In honor of her father's heritage, Abigail has a Korean middle name:
Links to this post
This blogger has a new grandchild! Abigail was born June 3 at 2:23 am. Baby, parents, and grandparents are all doing fine! She is now my second granddaughter. You of course remember Abigail's cousin Evelyn.
In honor of her father's heritage, Abigail has a Korean middle name:
Links to this post
Friday, June 05, 2009
Speaking Evil
When James speaks of the Law, he is referring to the Law of Liberty (James 1:25), which Paul calls the Law of the Spirit of life (Rom 8:2) and the Law of Christ (1 Cor 9:21, Gal 6:2). That is the law that governs Christians. And the primary command in that Law is to love one another (John 13:34, 1 John 3:11, 1 John 3:23, etc).
When we speak evil of our brother, we are sinning in two ways. First, we are doing harm to one we are supposed to love. Why speak evil "of" our brother, rather than speaking the truth "to" our brother? Second, we are rejecting the Law of Christ, which calls us to treat our brother as we would like to be treated ourselves. In effect we are saying the law of love is just not that important.
It is likely that James was addressing the controversy over whether Jewish rites like holy days and circumcision continued to be binding on Christians. His instruction, then, was to hold our tongues rather than saying critical things to third parties about our brother. James equates speaking evil against a brother with judging him. And he commands that we should leave that up to God.
Albert Barnes says the following on this issue:
Because we think our brother is wrong about something, we feel justified in ignoring the clear instruction of James. So we speak evil of our brother. It should not be so. Let's resolve not to speak evil of our brothers, and not to give audience to that kind of talk. If we have a different opinion, let's keep that between ourselves and God. Our brothers will stand despite the disagreement, because God is able to make them stand. Links to this post
James 4:11-12 Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?Why do Christians find this passage so difficult to obey?
When James speaks of the Law, he is referring to the Law of Liberty (James 1:25), which Paul calls the Law of the Spirit of life (Rom 8:2) and the Law of Christ (1 Cor 9:21, Gal 6:2). That is the law that governs Christians. And the primary command in that Law is to love one another (John 13:34, 1 John 3:11, 1 John 3:23, etc).
When we speak evil of our brother, we are sinning in two ways. First, we are doing harm to one we are supposed to love. Why speak evil "of" our brother, rather than speaking the truth "to" our brother? Second, we are rejecting the Law of Christ, which calls us to treat our brother as we would like to be treated ourselves. In effect we are saying the law of love is just not that important.
It is likely that James was addressing the controversy over whether Jewish rites like holy days and circumcision continued to be binding on Christians. His instruction, then, was to hold our tongues rather than saying critical things to third parties about our brother. James equates speaking evil against a brother with judging him. And he commands that we should leave that up to God.
Albert Barnes says the following on this issue:
Not a few of the harsh judgments which one class of religionists pronounce on others, are in fact judgments on the laws of Christ. We set up our own standards, or our own interpretations, and then we judge others for not complying with them, when in fact they may be acting only as the law of Christianity, properly understood, would allow them to do. They who set up a claim to a right to judge the conduct of others, should be certain that they understand the nature of religion themselves. It may be presumed, unless there is evidence to the contrary, that others are as conscientious as we are; and it may commonly be supposed that they who differ from us have some reason for what they do, and may be desirous of glorifying their Lord and Master, and that they may possibly be right. -- Albert Barnes CommentaryDespite the clear biblical instruction in James and elsewhere, Christians are prone to being critical of those who hold different opinions. Haven't we all heard Christians question the sincerity of other Christians with whom they disagree? Haven't we seen Christians treating other Christians with suspicion and disrespect, because they hold a different interpretation of scripture? Haven't we seen Christians avoiding association with other Christians because their practices are different in some way?
Because we think our brother is wrong about something, we feel justified in ignoring the clear instruction of James. So we speak evil of our brother. It should not be so. Let's resolve not to speak evil of our brothers, and not to give audience to that kind of talk. If we have a different opinion, let's keep that between ourselves and God. Our brothers will stand despite the disagreement, because God is able to make them stand. Links to this post
Monday, June 01, 2009
Relational Unity
Jesus prayed asking that his Father protect the disciples so that they might be one. And he prayed for that oneness so that the world might believe the gospel of Jesus. The oneness of the disciples was of surpassing importance to Jesus on this momentous occasion, and therefore it must also be so for his followers.
So, what kind of oneness did Jesus have in mind?
The entire prayer centers around relationships. First, Jesus referred to the relationship he had with the Father before the world began. He defined eternal life as knowing the Father and his Son. He had come to reveal the Father to the disciples, and he had completed that work. He had lived with them and had protected them. Now he was leaving them, and he was concerned for their continued spiritual safety. He wanted them to share his joy. He wanted them to be set apart from the world, for a sanctified relationship with the Father. Indeed, the Lord's prayer was all about relationships.
Then he spoke of those who would believe because of the apostles' message. Jesus wanted us to be one, in the same way as the apostles, and in the same way as the Son and the Father. He has given us glory so that we can be one. That oneness would cause the world to believe. And it would show the world that the Father has loved his followers. It is all about relationship.
Jesus prayed that his followers could be with him. He wants us to share the experience of his glory -- the glory that came through the relationship of love between the Father and the Son. He wants an eternal relationship of oneness.
Jesus knows the Father. He shared that with the disciples, and they came to know of the Father through Jesus. Jesus wants to continue showing us the Father so the Father's love will be in us, and so Jesus himself will be in us.
Every phrase of Christ's prayer was about relationships. He was praying for a relational unity among his followers -- a unity that transcends whatever intellectual differences might appear among us.
It is a sad fact that Christians today are far from being "one." In fact, the lack of oneness among Christians is a primary complaint leveled against Christianity by outsiders. We should not be surprised that this has been the result of our divisions. Jesus told us in advance that we must be one so that the world would believe. All men would know we are his disciples, if we would simply love one another. But our Christian predecessors throughout the ages have chosen to quarrel and divide rather than to hold onto the relational unity. Christians have disagreed on innumerable questions. When they disagreed, more often not they chose to divide, as if that were their only option. They did not find a way to rely on that relational oneness to hold them together.
Far too often, we just follow in the unfortunate footsteps of our forefathers.
The unity for which Jesus prayed is not all about technical points of doctrine. That doesn't mean doctrine is unimportant. But it does mean we should not base our unity on detailed doctrinal agreement. Jesus said not one word in his prayer about the kinds of things that divide believers today: things like instrumental music (or a cappella music...), qualifications for elders, technical points about divorce and remarriage, kitchens, missionary societies, fund raising techniques, buildings, communion cups, or any other such thing. Those matters are not the basis of unity. Instead, we are called to be one because Jesus is one with his Father, and because the Father and the Son have reached out to save us in the most amazing manner. We are called to a relationship as brothers and sisters, since we have been adopted by the same Father.
We should admit that we might be wrong about disputed points. We are not as perfect as we imagine, doctrinally or otherwise. Our misplaced pride in our exegetical abilities has done immense damage to the church. Our unwarranted trust in our own hearts has blinded us to our own lack of objectivity. We've deceived ourselves, and in the process have snuffed out the belief of outsiders. The world does not believe, because we have not been one. That is a huge problem.
I have resolved to be part of the solution and not part of the problem.
It's time we stopped quarreling about all the things we've quarreled about in the past. It's time we held our tongues rather than speaking evil of our brothers. May God help us to do so.
May we be brought to complete unity to let the world know that God sent Jesus and that God loves us even as He has loved his Son. Amen! Links to this post
Here is holy ground; here is the gate of heaven. No such prayer was ever heard before or since. It could only be uttered by the Lord and Savior of men, the mighty Intercessor and Mediator, standing between heaven and earth before his wondering disciples. Even he could pray it only once, in the most momentous crisis of history, in full view of the approaching sacrifice for the sins of the world, which occurred only once, though its effect vibrates through the ages. -B. W. Johnson, The Sunday School Helper
...it is the greatest prayer ever prayed on earth and the greatest prayer recorded anywhere in scripture. John 17 is certainly the "holy of holies" of the gospel record, and we must approach this chapter in a spirit of humility and worship. Warren W. Wiersbe, The Bible Exposition CommentaryThe prayer of Jesus at the end of the the Last Supper is a priceless treasure for Christians. In it we learn what was most important to our Savior on the evening before he went to the cross. Necessarily, we also learn what must be most important to us as his disciples.
Jesus prayed asking that his Father protect the disciples so that they might be one. And he prayed for that oneness so that the world might believe the gospel of Jesus. The oneness of the disciples was of surpassing importance to Jesus on this momentous occasion, and therefore it must also be so for his followers.
So, what kind of oneness did Jesus have in mind?
The entire prayer centers around relationships. First, Jesus referred to the relationship he had with the Father before the world began. He defined eternal life as knowing the Father and his Son. He had come to reveal the Father to the disciples, and he had completed that work. He had lived with them and had protected them. Now he was leaving them, and he was concerned for their continued spiritual safety. He wanted them to share his joy. He wanted them to be set apart from the world, for a sanctified relationship with the Father. Indeed, the Lord's prayer was all about relationships.
Then he spoke of those who would believe because of the apostles' message. Jesus wanted us to be one, in the same way as the apostles, and in the same way as the Son and the Father. He has given us glory so that we can be one. That oneness would cause the world to believe. And it would show the world that the Father has loved his followers. It is all about relationship.
Jesus prayed that his followers could be with him. He wants us to share the experience of his glory -- the glory that came through the relationship of love between the Father and the Son. He wants an eternal relationship of oneness.
Jesus knows the Father. He shared that with the disciples, and they came to know of the Father through Jesus. Jesus wants to continue showing us the Father so the Father's love will be in us, and so Jesus himself will be in us.
Every phrase of Christ's prayer was about relationships. He was praying for a relational unity among his followers -- a unity that transcends whatever intellectual differences might appear among us.
It is a sad fact that Christians today are far from being "one." In fact, the lack of oneness among Christians is a primary complaint leveled against Christianity by outsiders. We should not be surprised that this has been the result of our divisions. Jesus told us in advance that we must be one so that the world would believe. All men would know we are his disciples, if we would simply love one another. But our Christian predecessors throughout the ages have chosen to quarrel and divide rather than to hold onto the relational unity. Christians have disagreed on innumerable questions. When they disagreed, more often not they chose to divide, as if that were their only option. They did not find a way to rely on that relational oneness to hold them together.
Far too often, we just follow in the unfortunate footsteps of our forefathers.
The unity for which Jesus prayed is not all about technical points of doctrine. That doesn't mean doctrine is unimportant. But it does mean we should not base our unity on detailed doctrinal agreement. Jesus said not one word in his prayer about the kinds of things that divide believers today: things like instrumental music (or a cappella music...), qualifications for elders, technical points about divorce and remarriage, kitchens, missionary societies, fund raising techniques, buildings, communion cups, or any other such thing. Those matters are not the basis of unity. Instead, we are called to be one because Jesus is one with his Father, and because the Father and the Son have reached out to save us in the most amazing manner. We are called to a relationship as brothers and sisters, since we have been adopted by the same Father.
We should admit that we might be wrong about disputed points. We are not as perfect as we imagine, doctrinally or otherwise. Our misplaced pride in our exegetical abilities has done immense damage to the church. Our unwarranted trust in our own hearts has blinded us to our own lack of objectivity. We've deceived ourselves, and in the process have snuffed out the belief of outsiders. The world does not believe, because we have not been one. That is a huge problem.
I have resolved to be part of the solution and not part of the problem.
It's time we stopped quarreling about all the things we've quarreled about in the past. It's time we held our tongues rather than speaking evil of our brothers. May God help us to do so.
May we be brought to complete unity to let the world know that God sent Jesus and that God loves us even as He has loved his Son. Amen! Links to this post
Wednesday, May 20, 2009
Looking Back: Propositions or Laws?
Thomas Campbell anticipated that the intention of the thirteen propositions might be misconstrued. So in introducing them he wrote:
I think Thomas Campbell had this one right.
"Let none imagine that the subjoined propositions are at all intended as an overture towards a new creed, or standard, for the church; or, as in any wise designed to be made a term of communion;–nothing can be farther from our intention."This clarification applied to all of the thirteen propositions, but in particular to this portion of proposition 11:
Lastly, that in all their administrations they keep close by the observance of all divine ordinances, after the example of the primitive church, exhibited in the New Testament; without any additions whatsoever of human opinions or inventions of men.Thomas Campbell did not intend for that principle to become "a new creed, or standard, for the church" nor "a term of communion." For several decades the Reformation Movement followed Campbell's intent by not drawing lines of fellowship over these types of disagreements. But sometime around the middle of the 1800's that changed dramatically. And by 1889, battle lines were drawn, and a new, less noble document was written. In the Sand Creek Address and Declaration, Daniel Sommer wrote:
And now, in closing up this address and declaration, we state that we are impelled from a sense of duty to say, that all such as are guilty of teaching, or allowing and practicing the many innovations to which we have referred, that after being admonished and having had sufficient time for reflection, if they do not turn away from such abominations, that we can not and will not regard them as brethren.Clearly Sommer's Sand Creek Address and Declaration was a reversal of Campbell's Declaration and Address. And the result of that reversal has been more than a century of increasing division in the church.
I think Thomas Campbell had this one right.
Labels: Looking Back at the Declaration and Address
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Saturday, May 16, 2009
Looking Back: Three Great Evils
Following the propositions, the Address continues for more than thirty pages, explaining the motives of the Association and anticipating objections. Amidst all that, Campbell lists three great evils that had fallen upon the church, which the Association would attempt to correct:
The three evils were:
The three evils were:
First, to determine expressly, in the name of the Lord, when the Lord has not expressly determined, appears to us a very great evil.A subtle twisting of this reverses its intent. Campbell was certainly not advocating the Regulative Principle, the prohibitive nature of silence! And as the following assures us, he was not advocating lines of fellowship over honest disagreements:
A second evil is, not only judging our brother to be absolutely wrong, because he differs from our opinions; but, more especially, our judging him to be a transgressor of the law in so doing: and of course treating him as such, by censuring, or otherwise exposing him to contempt; or, at least, preferring ourselves before him in our own judgment; saying, as it were, stand by, I am holier than thou.Thirdly, he absolutely was not advocating putting people out of the church for their differing views on various matters:
A third and still more dreadful evil is, when we not only, in this kind of way, judge and set at nought our brother; but, moreover, proceed as a church, acting and judging in the name of Christ; not only to determine that our brother is wrong, because he differs from our determinations: but also in connexion with this, proceed so far as to determine the merits of the cause by rejecting him, or casting him out of the church, as unworthy of a place in her communion;--and thus, as far as in our power, cutting him off from the kingdom of heaven.Perhaps the movement would have fared better if these principles had not been buried in the last 30 pages of the lengthy address!
Labels: Looking Back at the Declaration and Address
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